Lucretius

BOOK III

PROEM

O you who first uplifted in such dark
So clear a torch aloft, who first shed light
Upon the profitable ends of man,
O you I follow, glory of the Greeks,
And set my footsteps squarely planted now
Even in the impress and the marks of yours—
Less like one eager to dispute the palm,
More as one craving out of very love
That I may copy you!—for how should swallow
Contend with swans or what compare could be
In a race between young kids with tumbling legs
And the strong might of the horse? Our father you,
And finder-out of truth, and you to us
Supply a father's precepts; and from out
Those scriven leaves of yours, renowned soul
(Like bees that sip of all in flowery wolds),
We feed upon your golden sayings all—
Golden, and ever worthiest endless life.
For soon as ever your planning thought that sprang
From god-like mind begins its loud proclaim
Of nature's courses, terrors of the brain
Asunder flee, the ramparts of the world
Dispart away, and through the void entire
I see the movements of the universe.
Rises to vision the majesty of gods,
And their abodes of everlasting calm
Which neither wind may shake nor rain-cloud splash,
Nor snow, congealed by sharp frosts, may harm
With its white downfall: ever, unclouded sky
Over roofs, and laughs with far-diffused light.
And nature gives to them their all, nor aught
May ever pluck their peace of mind away.
But nowhere to my vision rise no more
The vaults of Acheron, though the broad earth
Bars me no more from gazing down over all
Which under our feet is going on below
Along the void. O, here in these affairs
Some new divine delight and trembling awe
Takes hold through me, that thus by power of yours
Nature, so plain and manifest at last,
Has been on every side laid bare to man!

And since I've taught already of what sort
The seeds of all things are, and how, distinct
In divers forms, they flit of own accord,
Stirred with a motion everlasting on,
And in what mode things be from them create,
Now, after such matters, should my verse, meseems,
Make clear the nature of the mind and soul,
And drive that dread of Acheron without,
Headlong, which so confounds our human life
Unto its deeps, pouring over all that is
The black of death, nor leaves not anything
To prosper—a liquid and unsullied joy.
For as to what men sometimes will affirm:
That more than Tartarus (the realm of death)
They fear diseases and a life of shame,
And know the substance of the soul is blood,
Or rather wind (if haply thus their whim),
And so need naught of this our science, then
You well may note from what's to follow now
That more for glory do they braggart forth
Than for belief. For mark these very same:
Exiles from country, fugitives afar
From sight of men, with charges foul attaint,
Abased with every wretchedness, they yet
Live, and wherever the wretches come, they yet
Make the ancestral sacrifices there,
Butcher the black sheep, and to gods below
Offer the honors, and in bitter case
Turn much more keenly to religion.
Wherefore, it's surer testing of a man
In doubtful perils—mark him as he is
Amid adversities; for then alone
Are the true voices conjured from his breast,
The mask off-stripped, reality behind.
And greed, again, and the blind lust of honors
Which force poor wretches past the bounds of law,
And, oft allies and ministers of crime,
To push through nights and days with hugest toil
To rise untrammelled to the peaks of power—
These wounds of life in no mean part are kept
Festering and open by this fright of death.
For ever we see fierce Want and foul Disgrace
Dislodged afar from secure life and sweet,
Like huddling Shapes before the doors of death.
And whilst, from these, men wish to scape afar,
Driven by false terror, and afar remove,
With civic blood a fortune they amass,
They double their riches, greedy, heapers-up
Of corpse on corpse they have a cruel laugh
For the sad burial of a brother-born,
And hatred and fear of tables of their kin.
Likewise, through this same terror, envy oft
Makes them to peak because before their eyes
That man is lordly, that man gazed upon
Who walks begirt with honor glorious,
Whilst they in filth and darkness roll around;
Some perish away for statues and a name,
And oft to that degree, from fright of death,
Will hate of living and beholding light
Take hold on humankind that they inflict
Their own destruction with a gloomy heart—
Forgetful that this fear is font of cares,
This fear the plague upon their sense of shame,
And this that breaks the ties of comradery
And oversets all reverence and faith,
Mid direst slaughter. For long ere to-day
Often were traitors to country and dear parents
Through quest to shun the realms of Acheron.
For just as children tremble and fear all
In the viewless dark, so even we at times
Dread in the light so many things that be
No whit more fearsome than what children feign,
Shuddering, will be upon them in the dark.
This terror, then, this darkness of the mind,
Not sunrise with its flaring spokes of light,
Nor glittering arrows of morning sun disperse,
But only nature's aspect and her law.

NATURE AND COMPOSITION OF THE MIND

First, then, I say, the mind which oft we call
The intellect, wherein is seated life's
Counsel and regimen, is part no less
Of man than hand and foot and eyes are parts
Of one whole breathing creature. [But some hold]
That sense of mind is in no fixed part seated,
But is of body some one vital state,—
Named "harmony" by Greeks, because thereby
We live with sense, though intellect be not
In any part: as oft the body is said
To have good health (when health, however, is not
One part of him who has it), so they place
The sense of mind in no fixed part of man.
Mightily, diversely, meseems they err.
Often the body palpable and seen
Sickens, while yet in some invisible part
We feel a pleasure; oft the other way,
A miserable in mind feels pleasure still
Throughout his body—quite the same as when
A foot may pain without a pain in head.
Besides, when these our limbs are given over
To gentle sleep and lies the burdened frame
At random void of sense, a something else
Is yet within us, which upon that time
Bestirs itself in many a wise, receiving
All motions of joy and phantom cares of heart.
Now, for to see that in man's members dwells
Also the soul, and body never is wont
To feel sensation by a "harmony"
Take this in chief: the fact that life remains
Oft in our limbs, when much of body's gone;
Yet that same life, when particles of heat,
Though few, have scattered been, and through the mouth
Air has been given forth abroad, forthwith
Forever deserts the veins, and leaves the bones.
Thus may you know that not all particles
Perform like parts, nor in like manner all
Are props of weal and safety: rather those—
The seeds of wind and exhalations warm—
Take care that in our members life remains.
Therefore a vital heat and wind there is
Within the very body, which at death
Deserts our frames. And so, since nature of mind
And even of soul is found to be, as 'twere,
A part of man, give over "harmony"—
Name to musicians brought from Helicon,—
Unless themselves they filched it otherwise,
To serve for what was lacking name till then.
Whatever it be, they're welcome to it—you,
Hearken my other maxims.

Mind and soul,
I say, are held conjoined one with other,
And form one single nature of themselves;
But chief and regnant through the frame entire
Is still that counsel which we call the mind,
And that cleaves seated in the midmost breast.
Here leap dismay and terror; round these haunts
Be blandishments of joys; and therefore here
The intellect, the mind. The rest of soul,
Throughout the body scattered, but obeys—
Moved by the nod and motion of the mind.
This, for itself, sole through itself, has thought;
This for itself has mirth, even when the thing
That moves it, moves nor soul nor body at all.
And as, when head or eye in us is smit
By assailing pain, we are not tortured then
Through all the body, so the mind alone
Is sometimes smitten, or livens with a joy,
Whilst yet the soul's remainder through the limbs
And through the frame is stirred by nothing new.
But when the mind is moved by shock more fierce,
We mark the whole soul suffering all at once
Along man's members: sweats and pallors spread
Over the body, and the tongue is broken,
And fails the voice away, and ring the ears,
Mists blind the eyeballs, and the joints collapse,—
Aye, men drop dead from terror of the mind.
Hence, whoso will can readily remark
That soul conjoined is with mind, and, when
'Tis struck by influence of the mind, forthwith
In turn it hits and drives the body too.

And this same argument establishes
That nature of mind and soul corporeal is:
For when 'tis seen to drive the members on,
To snatch from sleep the body, and to change
The countenance, and the whole state of man
To rule and turn,—what yet could never be
Sans contact, and sans body contact fails—
Must we not grant that mind and soul consist
Of a corporeal nature?—And besides
You mark that likewise with this body of ours
Suffers the mind and with our body feels.
If the dire speed of spear that cleaves the bones
And bares the inner sinews hits not the life,
Yet follows a fainting and a foul collapse,
And, on the ground, dazed tumult in the mind,
And whiles a wavering will to rise afoot.
So nature of mind must be corporeal, since
From stroke and spear corporeal 'tis in throes.

Now, of what body, what components formed
Is this same mind I will go on to tell.
First, I aver, 'tis superfine, composed
Of tiniest particles—that such the fact
You can perceive, if you attend, from this:
Nothing is seen to happen with such speed
As what the mind proposes and begins;
Therefore the same bestirs itself more swiftly
Than aught whose nature's palpable to eyes.
But what's so agile must of seeds consist
Most round, most tiny, that they may be moved,
When hit by impulse slight. So water moves,
In waves along, at impulse just the least—
Being create of little shapes that roll;
But, contrariwise, the quality of honey
More stable is, its liquids more inert,
More tardy its flow; for all its stock of matter
Cleaves more together, since, indeed, 'tis made
Of atoms not so smooth, so fine, and round.
For the light breeze that hovers yet can blow
High heaps of poppy-seed away for you
Downward from off the top; but, contrariwise,
A pile of stones or spiny ears of wheat
It can't at all. Thus, in so far as bodies
Are small and smooth, is their mobility;
But, contrariwise, the heavier and more rough,
The more immovable they prove. Now, then,
Since nature of mind is movable so much,
Consist it must of seeds exceeding small
And smooth and round. Which fact once known to thee,
Good friend, will serve you opportune in else.
This also shows the nature of the same,
How nice its texture, in how small a space
'Twould go, if once compacted as a pellet:
When death's unvexed repose gets hold on man
And mind and soul retire, you mark there
From the whole body nothing taken in form,
Nothing in weight. Death grants you everything,
But vital sense and exhalation hot.
Thus soul entire must be of smallmost seeds,
Twined through the veins, the vitals, and the sinews,
Seeing that, when 'tis from whole body gone,
The outward figuration of the limbs
Is unimpaired and weight fails not a whit.
Just so, when vanished the bouquet of wine,
Or when an unguent's perfume delicate
Into the winds away departs, or when
From any body savor's gone, yet still
The thing itself seems minished naught to eyes,
Thereby, nor aught abstracted from its weight—
No marvel, because seeds many and minute
Produce the savors and the redolence
In the whole body of the things. And so,
Again, again, nature of mind and soul
'Tis yours to know created is of seeds
The tiniest ever, since at flying-forth
It beareth nothing of the weight away.

Yet fancy not its nature simple so.
For an impalpable aura, mixed with heat,
Deserts the dying, and heat draws off the air;
And heat there's none, unless commixed with air:
For, since the nature of all heat is rare,
Athrough it many seeds of air must move.
Thus nature of mind is triple; yet those all
Suffice not for creating sense—since mind
Accepts not that aught of these can cause
Sense-bearing motions, and much less the thoughts
A man revolves in mind. So unto these
Must added be a somewhat, and a fourth;
That somewhat's altogether void of name;
Than which exists naught more mobile, naught
More an impalpable, of elements
More small and smooth and round. That first transmits
Sense-bearing motions through the frame, for that
Is roused the first, composed of little shapes;
Thence heat and viewless force of wind take up
The motions, and thence air, and thence all things
Are put in motion; the blood is struck, and then
The vitals all begin to feel, and last
To bones and marrow the sensation comes—
Pleasure or torment. Nor will pain for naught
Enter so far, nor a sharp ill seep through,
But all things be perturbed to that degree
That room for life will fail, and parts of soul
Will scatter through the body's every pore.
Yet as a rule, almost upon the skin
These motion all are stopped, and this is why
We have the power to retain our life.

Now in my eagerness to tell you how
They are commixed, through what unions fit
They function so, my country's pauper-speech
Constrains me sadly. As I can, however,
I'll touch some points and pass. In such a wise
Course these primordials amongst one another
With inter-motions that no one can be
From other sundered, nor its agency
Perform, if once divided by a space;
Like many powers in one body they work.
As in the flesh of any creature still
Is odor and savor and a certain warmth,
And yet from all of these one bulk of body
Is made complete, so, viewless force of wind
And warmth and air, commingled, do create
One nature, by that mobile energy
Assisted which from out itself to them
Imparts initial motion, whereby first
Sense-bearing motion along the vitals springs.
For lurks this essence far and deep and under,
Nor in our body is aught more shut from view,
And 'tis the very soul of all the soul.
And as within our members and whole frame
The energy of mind and power of soul
Is mixed and latent, since create it is
Of bodies small and few, so lurks this fourth,
This essence void of name, composed of small,
And seems the very soul of all the soul,
And holds dominion over the body all.
And by like reason wind and air and heat
Must function so, commingled through the frame,
And now the one subside and now another
In interchange of dominance, that thus
From all of them one nature be produced,
Lest heat and wind apart, and air apart,
Make sense to perish, by disseverment.
There is indeed in mind that heat it gets
When seething in rage, and flashes from the eyes
More swiftly fire; there is, again, that wind,
Much, and so cold, companion of all dread,
Which rouses the shudder in the shaken frame;
There is no less that state of air composed,
Making the tranquil breast, the serene face.
But more of hot have they whose restive hearts,
Whose minds of passion quickly seethe in rage—
Of which kind chief are fierce abounding lions,
Who often with roaring burst the breast overwrought,
Unable to hold the surging wrath within;
But the cold mind of stags has more of wind,
And speedier through their inwards rouses up
The icy currents which make their members quake.
But more the oxen live by tranquil air,
Nor ever doth smoky torch of wrath applied,
Overspreading with shadows of a darkling murk,
Rouse them too far; nor will they stiffen stark,
Pierced through by icy javelins of fear;
But have their place half-way between the two—
Stags and fierce lions. Thus the race of men:
Though training make them equally refined,
It leaves those pristine vestiges behind
Of each mind's nature. Nor may we suppose
Evil can ever be rooted up so far
That one man's not more given to fits of wrath,
Another's not more quickly touched by fear,
A third not more long-suffering than he should.
And needs must differ in many things besides
The varied natures and resulting habits
Of humankind—of which not now can I
Expound the hidden causes, nor find names
Enough for all the divers shapes of those
Primordials whence this variation springs.
But this meseems I'm able to declare:
Those vestiges of natures left behind
Which reason cannot quite expel from us
Are still so slight that naught prevents a man
From living a life even worthy of the gods.

So then this soul is kept by all the body,
Itself the body's guard, and source of weal:
For they with common roots cleave each to each,
Nor can be torn asunder without death.
Not easy 'tis from lumps of frankincense
To tear their fragrance forth, without its nature
Perishing likewise: so, not easy 'tis
From all the body nature of mind and soul
To draw away, without the whole dissolved.
With seeds so intertwined even from birth,
They're dowered conjointly with a partner-life;
No energy of body or mind, apart,
Each of itself without the other's power,
Can have sensation; but our sense, enkindled
Along the vitals, to flame is blown by both
With mutual motions. Besides the body alone
Is nor begot nor grows, nor after death
Seen to endure. For not as water at times
Gives off the alien heat, nor is thereby
Itself destroyed, but unimpaired remains—
Not thus, I say, can the deserted frame
Bear the dissevering of its joined soul,
But, rent and ruined, molders all away.
Thus the joint contact of the body and soul
Learns from their earliest age the vital motions,
Even when still buried in the mother's womb;
So no dissevering can happen to them,
Without their bane and ill. And thence may see
That, as conjoined is their source of weal,
Conjoined also must their nature be.

If one, moreover, denies that body feel,
And holds that soul, through all the body mixed,
Takes on this motion which we title "sense,"
He battles in vain indubitable facts:
For who'll explain what body's feeling is,
Except by what the public fact itself
Has given and taught us? "But when soul is parted,
Body's without all sense." True!—loses what
Was even in its life-time not its own;
And much beside it loses, when soul's driven
Forth from that life-time. Or, to say that eyes
Themselves can see no thing, but through the same
The mind looks forth, as out of opened doors,
Is—a hard saying; since the feel in eyes
Says the reverse. For this itself draws on
And forces into the pupils of our eyes
Our consciousness. And note the case when often
We lack the power to see refulgent things,
Because our eyes are hampered by their light—
With a mere doorway this would happen not;
For, since it is our very selves that see,
No open portals undertake the toil.
Besides, if eyes of ours but act as doors,
Methinks that, were our sight removed, the mind
Ought then still better to behold a thing—
When even the door-posts have been cleared away.

Herein in these affairs nowise take up
What honored sage, Democritus, lays down—
That proposition, that primordials
Of body and mind, each super-posed on each,
Vary alternately and interweave
The fabric of our members. For not only
Are the soul-elements smaller far than those
Which this our body and inward parts compose,
But also are they in their number less,
And scattered sparsely through our frame. And thus
This can you guarantee: soul's primal germs
Maintain between them intervals as large
At least as are the smallest bodies, which,
When thrown against us, in our body rouse
Sense-bearing motions. Hence it comes that we
Sometimes don't feel alighting on our frames
The clinging dust, or chalk that settles soft;
Nor mists of night, nor spider's gossamer
We feel against us, when, upon our road,
Its net entangles us, nor on our head
The dropping of its withered garmentings;
Nor bird-feathers, nor vegetable down,
Flying about, so light they barely fall;
Nor feel the steps of every crawling thing,
Nor each of all those footprints on our skin
Of midges and the like. To that degree
Must many primal germs be stirred in us
Ere once the seeds of soul that through our frame
Are intermingled begin to feel that those
Primordials of the body have been struck,
And ere, in pounding with such gaps between,
They clash, combine and leap apart in turn.

But mind is more the keeper of the gates,
Has more dominion over life than soul.
For without intellect and mind there's not
One part of soul can rest within our frame
Least part of time; companioning, it goes
With mind into the winds away, and leaves
The icy members in the cold of death.
But he whose mind and intellect abide
Himself abides in life. However much
The trunk be mangled, with the limbs lopped off,
The soul withdrawn and taken from the limbs,
Still lives the trunk and draws the vital air.
Even when deprived of all but all the soul,
Yet will it linger on and cleave to life,—
Just as the power of vision still is strong,
If but the pupil shall abide unharmed,
Even when the eye around it's sorely rent—
Provided only you destroy not
Wholly the ball, but, cutting round the pupil,
Leave that pupil by itself behind—
For more would ruin sight. But if that center,
That tiny part of eye, be eaten through,
Forthwith the vision fails and darkness comes,
Though in all else the unblemished ball be clear.
'Tis by like compact that the soul and mind
Are each to other bound forevermore.

THE SOUL IS MORTAL

Now come: that you may able be to know
That minds and the light souls of all that live
Have mortal birth and death, I will go on
Verses to build meet for your rule of life,
Sought after long, discovered with sweet toil.
But under one name I'd have you yoke them both;
And when, for instance, I shall speak of soul,
Teaching the same to be but mortal, think
Thereby I'm speaking also of the mind—
Since both are one, a substance inter-joined.
First, then, since I have taught how soul exists
A subtle fabric, of particles minute,
Made up from atoms smaller much than those
Of water's liquid damp, or fog, or smoke,
So in mobility it far excels,
More prone to move, though struck by lighter cause
Even moved by images of smoke or fog—
As where we view, when in our sleeps we're lulled,
The altars exhaling steam and smoke aloft—
For, beyond doubt, these apparitions come
To us from outward. Now, then, since you see,
Their liquids depart, their waters flow away,
When jars are shivered, and since fog and smoke
Depart into the winds away, believe
The soul no less is shed abroad and dies
More quickly far, more quickly is dissolved
Back to its primal bodies, when withdrawn
From out man's members it has gone away.
For, sure, if body (container of the same
Like as a jar), when shivered from some cause,
And rarefied by loss of blood from veins,
Cannot for longer hold the soul, how then
Think you it can be held by any air—
A stuff much rarer than our bodies be?

Besides we feel that mind to being comes
Along with body, with body grows and ages.
For just as children totter round about
With frames infirm and tender, so there follows
A weakling wisdom in their minds; and then,
Where years have ripened into robust powers,
Counsel is also greater, more increased
The power of mind; thereafter, where already
The body's shattered by master-powers of age,
And fallen the frame with its enfeebled powers,
Thought hobbles, tongue wanders, and the mind gives way;
All fails, all's lacking at the selfsame time.
Therefore it suits that even the soul's dissolved,
Like smoke, into the lofty winds of air;
Since we behold the same to being come
Along with body and grow, and, as I've taught,
Crumble and crack, therewith outworn by age.

Then, too, we see, that, just as body takes
Monstrous diseases and the dreadful pain,
So mind its bitter cares, the grief, the fear;
Wherefore it tallies that the mind no less
Partaker is of death; for pain and disease
Are both artificers of death,—as well
We've learned by the passing of many a man ere now.
Nay, too, in diseases of body, often the mind
Wanders afield; for 'tis beside itself,
And crazed it speaks, or many a time it sinks,
With eyelids closing and a drooping nod,
In heavy drowse, on to eternal sleep;
From whence nor hears it any voices more,
Nor able is to know the faces here
Of those about him standing with wet cheeks
Who vainly call him back to light and life.
Wherefore mind too, confess we must, dissolves,
Seeing, indeed, contagions of disease
Enter into the same. Again, O why,
When the strong wine has entered into man,
And its diffused fire gone round the veins,
Why follows then a heaviness of limbs,
A tangle of the legs as round he reels,
A stuttering tongue, an intellect besoaked,
Eyes all aswim, and hiccups, shouts, and brawls,
And whatso else is of that ilk?—Why this?—
If not that violent and impetuous wine
Is wont to confound the soul within the body?
But whatso can confounded be and balked,
Gives proof, that if a hardier cause got in,
'Twould happen that it would perish then, bereaved
Of any life thereafter. And, moreover,
Often will some one in a sudden fit,
As if by stroke of lightning, tumble down
Before our eyes, and sputter foam, and grunt,
Blither, and twist about with sinews taut,
Gasp up in starts, and weary out his limbs
With tossing round. No marvel, since distract
Through frame by violence of disease

Confounds, he foams, as if to vomit soul,
As on the salt sea boil the billows round
Under the master might of winds. And now
A groan's forced out, because his limbs are gripped,
But, in the main, because the seeds of voice
Are driven forth and carried in a mass
Outwards by mouth, where they are wont to go,
And have a builded highway. He becomes
Mere fool, since energy of mind and soul
Confounded is, and, as I've shown, to-riven,
Asunder thrown, and torn to pieces all
By the same venom. But, again, where cause
Of that disease has faced about, and back
Retreats sharp poison of corrupted frame
Into its shadowy lairs, the man at first
Arises reeling, and gradually comes back
To all his senses and recovers soul.
Thus, since within the body itself of man
The mind and soul are by such great diseases
Shaken, so miserably in labor distraught,
Why, then, believe that in the open air,
Without a body, they can pass their life,
Immortal, battling with the master winds?
And, since we mark the mind itself is cured,
Like the sick body, and restored can be
By medicine, this is forewarning too
That mortal lives the mind. For proper it is
That whosoever begins and undertakes
To alter the mind, or meditates to change
Any another nature soever, should add
New parts, or readjust the order given,
Or from the sum remove at least a bit.
But what's immortal wills for itself
Its parts be nor increased, nor rearranged,
Nor any bit soever flow away:
For change of anything from out its bounds
Means instant death of that which was before.
Ergo, the mind, whether in sickness fallen,
Or by the medicine restored, gives signs,
As I have taught, of its mortality.
So surely will a fact of truth make head
Against errors' theories all, and so shut off
All refuge from the adversary, and rout
Error by two-edged confutation.

And since the mind is of a man one part,
Which in one fixed place remains, like ears,
And eyes, and every sense which pilots life;
And just as hand, or eye, or nose, apart,
Severed from us, can neither feel nor be,
But in the least of time is left to rot,
Thus mind alone can never be, without
The body and the man himself, which seems,
As 'twere the vessel of the same—or aught
Whatever you'll feign as yet more closely joined:
Since body cleaves to mind by surest bonds.

Again, the body's and the mind's live powers
Only in union prosper and enjoy;
For neither can nature of mind, alone of self
Sans body, give the vital motions forth;
Nor, then, can body, wanting soul, endure
And use the senses. Verily, as the eye,
Alone, up-rended from its roots, apart
From all the body, can peer about at naught,
So soul and mind it seems are nothing able,
When by themselves. No marvel, because, commixed
Through veins and inwards, and through bones and sinews,
Their elements primordial are confined
By all the body, and own no power free
To bound around through interspaces big,
Thus, shut within these confines, they take on
Motions of sense, which, after death, thrown out
Beyond the body to the winds of air,
Take on they cannot—and on this account,
Because no more in such a way confined.
For air will be a body, be alive,
If in that air the soul can keep itself,
And in that air enclose those motions all
Which in the sinews and in the body itself
A while ago 'twas making. So for this,
Again, again, I say confess we must,
That, when the body's wrappings are unwound,
And when the vital breath is forced without,
The soul, the senses of the mind dissolve,—
Since for the twain the cause and ground of life
Is in the fact of their conjoined estate.

Once more, since body's unable to sustain
Division from the soul, without decay
And obscene stench, how can you doubt but that
The soul, uprisen from the body's deeps,
Has filtered away, wide-drifted like a smoke,
Or that the changed body crumbling fell
With ruin so entire, because, indeed,
Its deep foundations have been moved from place,
The soul out-filtering even through the frame,
And through the body's every winding way
And orifice? And so by many means
You're free to learn that nature of the soul
Has passed in fragments out along the frame,
And that 'twas shivered in the very body
Ere ever it slipped abroad and swam away
Into the winds of air. For never a man
Dying appears to feel the soul go forth
As one sure whole from all his body at once,
Nor first come up the throat and into mouth;
But feels it failing in a certain spot,
Even as he knows the senses too dissolve
Each in its own location in the frame.
But were this mind of ours immortal mind,
Dying 'twould scarce bewail a dissolution,
But rather the going, the leaving of its coat,
Like to a snake. Wherefore, when once the body
Has passed away, admit we must that soul,
Shivered in all that body, perished too.
Nay, even when moving in the bounds of life,
Often the soul, now tottering from some cause,
Craves to go out, and from the frame entire
Loosened to be; the countenance becomes
Flaccid, as if the supreme hour were there;
And flabbily collapse the members all
Against the bloodless trunk—the kind of case
We see when we remark in common phrase,
"That man's quite gone," or "fainted dead away";
And where there's now a bustle of alarm,
And all are eager to get some hold upon
The man's last link of life. For then the mind
And all the power of soul are shook so sore,
And these so totter along with all the frame,
That any cause a little stronger might
Dissolve them altogether.—Why, then, doubt
That soul, when once without the body thrust,
There in the open, an enfeebled thing,
Its wrappings stripped away, cannot endure
Not only through no everlasting age,
But even, indeed, through not the least of time?

Then, too, why never is the intellect,
The counselling mind, begotten in the head,
The feet, the hands, instead of cleaving still
To one sole seat, to one fixed haunt, the breast,
If not that fixed places be assigned
For each thing's birth, where each, when 'tis create,
Is able to endure, and that our frames
Have such complex adjustments that no shift
In order of our members may appear?
To that degree effect succeeds to cause,
Nor is the flame once wont to be create
In flowing streams, nor cold begot in fire.

Besides, if nature of soul immortal be,
And able to feel, when from our frame disjoined,
The same, I fancy, must be thought to be
Endowed with senses five,—nor is there way
But this whereby to image to ourselves
How under-souls may roam in Acheron.
Thus painters and the elder race of bards
Have pictured souls with senses so endowed.
But neither eyes, nor nose, nor hand, alone
Apart from body can exist for soul,
Nor tongue nor ears apart. And hence indeed
Alone by self they can nor feel nor be.

And since we mark the vital sense to be
In the whole body, all one living thing,
If of a sudden a force with rapid stroke
Should slice it down the middle and cleave in twain,
Beyond a doubt likewise the soul itself,
Divided, dissevered, asunder will be flung
Along with body. But what severed is
And into sundry parts divides, indeed
Admits it owns no everlasting nature.
We hear how chariots of war, areek
With indiscriminate slaughter, lop with flashing scythes
The limbs away so suddenly that there,
Fallen from the trunk, they quiver on the earth,
The while the mind and powers of the man
Can feel no pain, for swiftness of his hurt,
And sheer abandon in the zest of battle:
With the remainder of his frame he seeks
Anew the battle and the slaughter, nor marks
How the swift wheels and scythes of ravin have dragged
Off with the horses his left arm and shield;
Nor other how his right has dropped away,
Mounting again and on. A third attempts
With leg dismembered to arise and stand,
Whilst, on the ground hard by, the dying foot
Twitches its spreading toes. And even the head,
When from the warm and living trunk lopped off,
Keeps on the ground the vital countenance
And open eyes, until it has rendered up
All remnants of the soul. Nay, once again:
If, when a serpent's darting forth its tongue,
And lashing its tail, you get chance to hew
With axe its length of trunk to many parts,
You'll see each severed fragment writhing round
With its fresh wound, and spattering up the sod,
And there the fore-part seeking with the jaws
After the hinder, with bite to stop the pain.
So shall we say that these be souls entire
In all those fractions?—but from that 'twould follow
One creature'd have in body many souls.
Therefore, the soul, which was indeed but one,
Has been divided with the body too:
Each is but mortal, since alike is each
Hewn into many parts. Again, how often
We view our fellow going by degrees,
And losing limb by limb the vital sense;
First nails and fingers of the feet turn blue,
Next die the feet and legs, then over the rest
Slow crawl the certain footsteps of cold death.
And since this nature of the soul is torn,
Nor mounts away, as at one time, entire,
We needs must hold it mortal. But perchance
If you suppose that the soul itself
Can inward draw along the frame, and bring
Its parts together to one place, and so
From all the members draw the sense away,
Why, then, that place in which such stock of soul
Collected is, should greater seem in sense.
But since such place is nowhere, for a fact,
As said before, 'tis rent and scattered forth,
And so goes under. Or again, if now
I please to grant the false, and say that soul
Can thus be lumped within the frames of those
Who leave the sunshine, dying bit by bit,
Still must the soul as mortal be confessed;
Nor aught it matters whether to wrack it go,
Dispersed in the winds, or, gathered in a mass
From all its parts, sink down to brutish death,
Since more and more in every region sense
Fails the whole man, and less and less of life
In every region lingers.

And besides,
If soul immortal is, and winds its way
Into the body at the birth of man,
Why can we not remember something, then,
Of life-time spent before? why keep we not
Some footprints of the things we did of, old?
But if so changed has been the power of mind,
That every recollection of things done
Is fallen away, at no overlong remove
Is that, I trust, from what we mean by death.
Wherefore 'tis sure that what has been before
Has died, and what now is is now create.

Moreover, if after the body has been built
Our mind's live powers are wont to be put in,
Just at the moment that we come to birth,
And cross the sills of life, 'twould scarcely fit
For them to live as if they seemed to grow
Along with limbs and frame, even in the blood,
But rather as in a cavern all alone.
(Yet all the body duly throngs with sense.)
But public fact declares against all this:
For soul is so entwined through the veins,
The flesh, the sinews, the bones, that even the teeth
Share in sensation, as proven by dull ache,
By twinge from icy water, or grating crunch
Upon a stone that got in mouth with bread.
Wherefore, again, again, souls must be thought
Nor void of birth, nor free from law of death;
Nor, if, from outward, in they wound their way,
Could they be thought as able so to cleave
To these our frames, nor, since so interwove,
Appears it that they're able to go forth
Unhurt and whole and loose themselves unscathed
From all the sinews, articulations, bones.
But, if perchance you think that the soul,
From outward winding in its way, is wont
To seep and soak along these members ours,
Then all the more 'twill perish, being thus
With body fused—for what will seep and soak
Will be dissolved and will therefore die.
For just as food, dispersed through all the pores
Of body, and passed through limbs and all the frame,
Perishes, supplying from itself the stuff
For other nature, thus the soul and mind,
Though whole and new into a body going,
Are yet, by seeping in, dissolved away,
Whilst, as through pores, to all the frame there pass
Those particles from which created is
This nature of mind, now ruler of our body,
Born from that soul which perished, when divided
Along the frame. Wherefore it seems that soul
Has both a natal and funeral hour.

Besides are seeds of soul there left behind
In the breathless body, or not? If there they are,
It cannot justly be immortal deemed,
Since, shorn of some parts lost, it has gone away:
But if, borne off with members uncorrupt,
It has fled so absolutely all away
It leaves not one remainder of itself
Behind in body, whence do cadavers, then,
From out their putrid flesh exhale the worms,
And whence does such a mass of living things,
Boneless and bloodless, over the bloated frame
Bubble and swarm? But if perchance you think
That souls from outward into worms can wind,
And each into a separate body come,
And reckon not why many thousand souls
Collect where only one has gone away,
Here is a point, in sooth, that seems to need
Inquiry and a putting to the test:
Whether the souls go on a hunt for seeds
Of worms wherewith to build their dwelling places,
Or enter bodies ready-made, as 'twere.
But why themselves they thus should do and toil
'Tis hard to say, since, being free of body,
They flit around, harassed by no disease,
Nor cold nor famine; for the body labors
By more of kinship to these flaws of life,
And mind by contact with that body suffers
So many ills. But grant it be for them
However useful to construct a body
To which to enter in, 'tis plain they can't.
Then, souls for self no frames nor bodies make,
Nor is there how they once might enter in
To bodies ready-made—for they cannot
Be nicely interwoven with the same,
And there'll be formed no interplay of sense
Common to each.

Again, why is it there goes
Impetuous rage with lion's breed morose,
And cunning with foxes, and to deer why given
The ancestral fear and tendency to flee,
And why in short do all the rest of traits
Engender from the very start of life
In the members and mentality, if not
Because one certain power of mind that came
From its own seed and breed waxes the same
Along with all the body? But were mind
Immortal, were it wont to change its bodies,
How topsy-turvy would earth's creatures act!
The Hyrcan hound would flee the onset oft
Of antlered stag, the scurrying hawk would quake
Along the winds of air at the coming dove,
And men would dote, and savage beasts be wise;
For false the reasoning of those that say
Immortal mind is changed by change of body—
For what is changed dissolves, and therefore dies.
For parts are re-disposed and leave their order;
Wherefore they must be also capable
Of dissolution through the frame at last,
That they along with body perish all.
But should some say that always souls of men
Go into human bodies, I will ask:
How can a wise become a dullard soul?
And why is never a child's a prudent soul?
And the mare's filly why not trained so well
As sturdy strength of steed? We may be sure
They'll take their refuge in the thought that mind
Becomes a weakling in a weakling frame.
Yet be this so, 'tis needful to confess
The soul but mortal, since, so altered now
Throughout the frame, it loses the life and sense
It had before. Or how can mind wax strong
Coequally with body and attain
The craved flower of life, unless it be
The body's colleague in its origins?
Or what's the purport of its going forth
From aged limbs?—fears it, perhaps, to stay,
Pent in a crumbled body? Or lest its house,
Outworn by venerable length of days,
May topple down upon it? But indeed
For an immortal perils are there none.

Again, at parturitions of the wild
And at the rites of Love, that souls should stand
Ready hard by seems ludicrous enough—
Immortals waiting for their mortal limbs
In numbers innumerable, contending madly
Which shall be first and chief to enter in!—
Unless perchance among the souls there be
Such treaties established that the first to come
Flying along, shall enter in the first,
And that they make no rivalries of strength!

Again, in aether can't exist a tree,
Nor clouds in ocean deeps, nor in the fields
Can fishes live, nor blood in timber be,
Nor sap in boulders: fixed and arranged
Where everything may grow and have its place.
Thus nature of mind cannot arise alone
Without the body, nor exist afar
From sinews and blood. But if 'twere possible,
Much rather might this very power of mind
Be in the head, the shoulders or the heels,
And, born in any part soever, yet
In the same man, in the same vessel abide.
But since within this body even of ours
Stands fixed and appears arranged sure
Where soul and mind can each exist and grow,
Deny we must the more that they can have
Duration and birth, wholly outside the frame.
For, verily, the mortal to conjoin
With the eternal, and to feign they feel
Together, and can function each with each,
Is but to dote: for what can be conceived
Of more unlike, discrepant, ill-assorted,
Than something mortal in a union joined
With an immortal and a secular
To bear the outrageous tempests?

Then, again,
Whatever abides eternal must indeed
Either repel all strokes, because 'tis made
Of solid body, and permit no entrance
Of aught with power to sunder from within
The parts compact—as are those seeds of stuff
Whose nature we've exhibited before;
Or else be able to endure through time
For this: because they are from blows exempt,
As is the void, the which abides untouched,
Unsmit by any stroke; or else because
There is no room around, whereto things can,
As 'twere, depart in dissolution all,—
Even as the sum of sums eternal is,
Without or place beyond whereto things may
Asunder fly, or bodies which can smite,
And thus dissolve them by the blows of might.

But if perchance the soul's to be adjudged
Immortal, mainly on ground 'tis kept secure
In vital forces—either because there come
Never at all things hostile to its weal,
Or else because what come somehow retire,
Repelled or ere we feel the harm they work,

For, lo, besides that, when the frame's diseased,
Soul sickens too, there comes, many a time,
That which torments it with the things to be,
Keeps it in dread, and wearies it with cares;
And even when evil acts are of the past,
Still gnaw the old transgressions bitterly.
Add, too, that frenzy, peculiar to the mind,
And that oblivion of the things that were;
Add its submergence in the murky waves
Of drowse and torpor.

FOLLY OF THE FEAR OF DEATH

Therefore death to us
Is nothing, nor concerns us in the least,
Since nature of mind is mortal evermore.
And just as in the ages gone before
We felt no touch of ill, when all sides round
To battle came the Carthaginian host,
And the times, shaken by tumultuous war,
Under the aery coasts of arching heaven
Shuddered and trembled, and all humankind
Doubted to which the empire should fall
By land and sea, thus when we are no more,
When comes that sundering of our body and soul
Through which we're fashioned to a single state,
Verily naught to us, us then no more,
Can come to pass, naught move our senses then—
No, not if earth confounded were with sea,
And sea with heaven. But if indeed do feel
The nature of mind and energy of soul,
After their severance from this body of ours,
Yet nothing 'tis to us who in the bonds
And wedlock of the soul and body live,
Through which we're fashioned to a single state.
And, even if time collected after death
The matter of our frames and set it all
Again in place as now, and if again
To us the light of life were given, O yet
That process too would not concern us aught,
When once the self-succession of our sense
Has been asunder broken. And now and here,
Little enough we're busied with the selves
We were aforetime, nor, concerning them,
Suffer a sore distress. For should you gaze
Backwards across all yesterdays of time
The immeasurable, thinking how manifold
The motions of matter are, then could you well
Credit this too: often these very seeds
(From which we are to-day) of old were set
In the same order as they are to-day—
Yet this we can't to consciousness recall
Through the remembering mind. For there has been
An interposed pause of life, and wide
Have all the motions wandered everywhere
From these our senses. For if woe and ail
Perchance are toward, then the man to whom
The bane can happen must himself be there
At that same time. But death precludes this,
Forbidding life to him on whom might crowd
Such irk and care; and granted 'tis to know:
Nothing for us there is to dread in death,
No wretchedness for him who is no more,
The same estate as if never born before,
When death immortal has taken the mortal life.

Hence, where you see a man to grieve because
When dead he rots with body laid away,
Or perishes in flames or jaws of beasts,
Know well: he rings not true, and that beneath
Still works an unseen sting upon his heart,
However he deny that he believes.
His shall be aught of feeling after death.
For he, I fancy, grants not what he says,
Nor what that presupposes, and he fails
To pluck himself with all his roots from life
And cast that self away, quite unawares
Feigning that some remainder's left behind.
For when in life one pictures to oneself
His body dead by beasts and vultures torn,
He pities his state, dividing not himself
Therefrom, removing not the self enough
From the body flung away, imagining
Himself that body, and projecting there
His own sense, as he stands beside it: hence
He grieves that he is mortal born, nor marks
That in true death there is no second self
Alive and able to sorrow for self destroyed,
Or stand lamenting that the self lies there
Mangled or burning. For if it an evil is
Dead to be jerked about by jaw and fang
Of the wild brutes, I see not why 'twere not
Bitter to lie on fires and roast in flames,
Or suffocate in honey, and, reclined
On the smooth oblong of an icy slab,
Grow stiff in cold, or sink with load of earth
Down-crushing from above.

"You now no more
The joyful house and best of wives shall welcome,
Nor little sons run up to snatch their kisses
And touch with silent happiness your heart.
You shall not speed in undertakings more,
Nor be the warder of your own no more.
Poor wretch," they say, "one hostile hour has taken
Wretchedly from you all life's many guerdons,"
But add not, "yet no longer unto you
Remains a remnant of desire for them"
If this they only well perceived with mind
And followed up with maxims, they would free
Their state of man from anguish and from fear.
"O even as here you are, aslumber in death,
So shall you slumber down the rest of time,
Released from every harrying pang. But we,
We have bewept you with insatiate woe,
Standing beside whilst on the awful pyre
You were made ashes; and no day shall take
For us the eternal sorrow from the breast."
But ask the mourner what's the bitterness
That man should waste in an eternal grief,
If, after all, the thing's but sleep and rest?
For when the soul and frame together are sunk
In slumber, no one then demands his self
Or being. Well, this sleep may be forever,
Without desire of any selfhood more,
For all it matters unto us asleep.
Yet not at all do those primordial germs
Roam round our members, at that time, afar
From their own motions that produce our senses—
Since, when he's startled from his sleep, a man
Collects his senses. Death is, then, to us
Much less—if there can be a less than that
Which is itself a nothing: for there comes
Hard upon death a scattering more great
Of the throng of matter, and no man wakes up
On whom once falls the icy pause of life.

This too, O often from the soul men say,
Along their couches holding of the cups,
With faces shaded by fresh wreaths awry:
"Brief is this fruit of joy to paltry man,
Soon, soon departed, and thereafter, no,
It may not be recalled."—As if, forsooth,
It were their prime of evils in great death
To parch, poor tongues, with thirst and arid drought,
Or chafe for any lack.

Once more, if Nature
Should of a sudden send a voice abroad,
And her own self inveigh against us so:
"Mortal, what have you of such grave concern
That you indulge in too sickly plaints?
Why this bemoaning and beweeping death?
For if your life aforetime and behind
To you was grateful, and not all your good
Was heaped as in sieve to flow away
And perish unavailingly, why not,
Even like a banqueter, depart the halls,
Laden with life? why not with mind content
Take now, you fool, your unafflicted rest?
But if whatever you enjoyed has been
Lavished and lost, and life is now offense,
Why seek more to add—which in its turn
Will perish foully and fall out in vain?
O why not rather make an end of life,
Of labor? For all I may devise or find
To pleasure you is nothing: all things are
The same forever. Though not yet your body
Wrinkles with years, nor yet the frame exhausts
Outworn, still things abide the same, even if
You go on to conquer all of time
With length of days, yea, if you never die"—
What were our answer, but that Nature here
Urges just suit and in her words lays down
True cause of action? Yet should one complain,
Riper in years and elder, and lament,
Poor devil, his death more sorely than is fit,
Then would she not, with greater right, on him
Cry out, inveighing with a voice more shrill:
"Off with your tears, and choke your whines, buffoon!
You wrinkle—after you have had the sum
Of the guerdons of life; yet, since you crave ever
What's not at hand, contemning present good,
That life has slipped away, unperfected
And unavailing unto you. And now,
Or ere you guessed it, death beside your head
Stands—and before you can be going home
Sated and laden with the goodly feast.
But now yield all that's alien to your age,—
Up, with good grace! make room for sons: you must."
Justly, I fancy, would she reason thus,
Justly inveigh and gird: since ever the old
Outcrowded by the new gives way, and ever
The one thing from the others is repaired.
Nor no man is consigned to the abyss
Of Tartarus, the black. For stuff must be,
That thus the after-generations grow,—
Though these, their life completed, follow you;
And thus like you are generations all—
Already fallen, or some time to fall.
So one thing from another rises ever;
And in fee-simple life is given to none,
But unto all mere usufruct.

Look back:
Nothing to us was all fore-passed age
Of time the eternal, ere we had a birth.
And Nature holds this like a mirror up
Of time-to-be when we are dead and gone.
And what is there so horrible appears?
Now what is there so sad about it all?
Is it not serener far than any sleep?

And, verily, those tortures said to be
In Acheron, the deep, they all are ours
Here in this life. No Tantalus, benumbed
With baseless terror, as the fables tell,
Fears the huge boulder hanging in the air:
But, rather, in life an empty dread of Gods
Urges mortality, and each one fears
Such fall of fortune as may chance to him.
Nor eat the vultures into Tityus
Prostrate in Acheron, nor can they find,
Forsooth, throughout eternal ages, aught
To pry around for in that mighty breast.
However hugely he extend his bulk—
Who has for outspread limbs not acres nine,
But the whole earth—he shall not able be
To bear eternal pain nor furnish food
From his own frame forever. But for us
A Tityus is he whom vultures rend
Prostrate in love, whom anxious anguish eats,
Whom troubles of any unappeased desires
Asunder rip. We have before our eyes
Here in this life also a Sisyphus
In him who seeks of the populace
The rods, the axes fell, and evermore
Retires a beaten and a gloomy man.
For to seek after power—an empty name,
Nor given at all—and ever in the search
To endure a world of toil, O this it is
To shove with shoulder up the hill a stone
Which yet comes rolling back from off the top,
And headlong makes for levels of the plain.
Then to be always feeding an ingrate mind,
Filling with good things, satisfying never—
As do the seasons of the year for us,
When they return and bring their progenies
And varied charms, and we are never filled
With the fruits of life—O this, I fancy, 'tis
To pour, like those young virgins in the tale,
Waters into a sieve, unfilled forever.

Cerberus and Furies, and that Lack of Light

Tartarus, out-belching from his mouth the surge
Of horrible heat—the which are nowhere, nor
Indeed can be: but in this life is fear
Of retributions just and expiations
For evil acts: the dungeon and the leap
From that dread rock of infamy, the stripes,
The executioners, the oaken rack,
The iron plates, bitumen, and the torch.
And even though these are absent, yet the mind,
With a fore-fearing conscience, plies its goads
And burns beneath the lash, nor sees meanwhile
What terminus of ills, what end of pine
Can ever be, and feareth lest the same
But grow more heavy after death. Of truth,
The life of fools is Acheron on earth.

This also to your very self sometimes
Repeat you may: "Lo, even good Ancus left
The sunshine with his eyes, in diverse things
A better man than you, O worthless hind;
And many other kings and lords of rule
Thereafter have gone under, once who swayed
Over mighty peoples. And he also, he—
Who whilom paved a highway down the sea,
And gave his legionaries thoroughfare
Along the deep, and taught them how to cross
The pools of brine afoot, and did contemn,
Trampling upon it with his cavalry,
The bellowings of ocean—poured his soul
From dying body, as his light was taken.
And Scipio's son, the thunderbolt of war,
Horror of Carthage, gave his bones to earth,
Like to the lowliest villein in the house.
Add finders-out of sciences and arts;
Add comrades of the Heliconian dames,
Among whom Homer, sceptered over them all,
Now lies in slumber sunken with the rest.
Then, too, Democritus, when ripened age
Admonished him his memory waned away,
Of own accord offered his head to death.
Even Epicurus went, his light of life
Run out, the man in genius who over-topped
The human race, extinguishing all others,
As sun, in aether arisen, all the stars.
Will you, then, dally, you complain to go?—
For whom already life's as good as dead,
Whilst yet you live and look?—who in sleep
Waste your life—time's major part, and snore
Even when awake, and cease not to see
The stuff of dreams, and bear a mind beset
By baseless terror, nor discoverest oft
What's wrong with you, when, like a sotted wretch,
You're jostled along by many crowding cares,
And wander reeling round, with mind aswim."

If men, in that same way as on the mind
They feel the load that wearies with its weight,
Could also know the causes whence it comes,
And why so great the heap of ill on heart,
O not in this sort would they live their life,
As now so much we see them, knowing not
What 'tis they want, and seeking ever and ever
A change of place, as if to drop the burden.
The man who sickens of his home goes out,
Forth from his splendid halls, and straight—returns,
Feeling in faith no better off abroad.
He races, driving his Gallic ponies along,
Down to his villa, madly,—as in haste
To hurry help to a house afire.—At once
He yawns, as soon as foot has touched the threshold,
Or drowsily goes off in sleep and seeks
Forgetfulness, or maybe bustles about
And makes for town again. In such a way
Each human flees himself—a self in sooth,
As happens, he by no means can escape;
And willy-nilly he cleaves to it and loathes,
Sick, sick, and guessing not the cause of ail.
Yet should he see but that, O chiefly then,
Leaving all else, he'd study to divine
The nature of things, since here is in debate
Eternal time and not the single hour,
Mortal's estate in whatsoever remains
After great death.

And too, when all is said,
What evil lust of life is this so great
Subdues us to live, so dreadfully distraught
In perils and alarms? one fixed end
Of life abides for mortality;
Death's not to shun, and we must go to meet.
Besides we're busied with the same devices,
Ever and ever, and we are at them ever,
And there's no new delight that may be forged
By living on. But whilst the thing we long for
Is lacking, that seems good above all else;
Thereafter, when we've touched it, something else
We long for; ever one equal thirst of life
Grips us agape. And doubtful 'tis what fortune
The future times may carry, or what be
That chance may bring, or what the issue next
Awaiting us. Nor by prolonging life
Take we the least away from death's own time,
Nor can we pluck one moment off, whereby
To minish the aeons of our state of death.
Therefore, O man, by living on, fulfill
As many generations as you may:
Eternal death shall there be waiting still;
And he who died with light of yesterday
Shall be no briefer time in death's No-more
Than he who perished months or years before.

BOOK IV

PROEM

I wander afield, thriving in sturdy thought,
Through unpathed haunts of the Pierides,
Trodden by step of none before. I joy
To come on undefiled fountains there,
To drain them deep; I joy to pluck new flowers,
To seek for this my head a signal crown
From regions where the Muses never yet
Have garlanded the temples of a man:
First, since I teach concerning mighty things,
And go right on to loose from round the mind
The tightened coils of dread religion;
Next, since, concerning themes so dark, I frame
Song so pellucid, touching all throughout
Even with the Muses' charm—which, as 'twould seem,
Is not without a reasonable ground:
For as physicians, when they seek to give
Young boys the nauseous wormwood, first do touch
The brim around the cup with the sweet juice
And yellow of the honey, in order that
The thoughtless age of boyhood be cajoled
As far as the lips, and meanwhile swallow down
The wormwood's bitter draught, and, though befooled,
Be yet not merely duped, but rather thus
Grow strong again with recreated health:
So now I too (since this my doctrine seems
In general somewhat woeful unto those
Who've had it not in hand, and since the crowd
Starts back from it in horror) have desired
To expound our doctrine unto you in song
Soft-speaking and Pierian, and, as 'twere,
To touch it with sweet honey of the Muse—
If by such method haply I might hold
The mind of you upon these lines of ours,
Till you do learn the nature of all things
And understandest their utility.

EXISTENCE AND CHARACTER OF THE IMAGES

But since I've taught already of what sort
The seeds of all things are, and how distinct
In diverse forms they flit of own accord,
Stirred with a motion everlasting on,
And in what mode things be from them create,
And since I've taught what the mind's nature is,
And of what things 'tis with the body knit
And thrives in strength, and by what mode uptorn
That mind returns to its primordials,
Now will I undertake an argument—
One for these matters of supreme concern—
That there exist those somewhats which we call
The images of things: these, like to films
Scaled off the utmost outside of the things,
Flit hither and thither through the atmosphere,
And the same terrify our intellects,
Coming upon us waking or in sleep,
When oft we peer at wonderful strange shapes
And images of people lorn of light,
Which oft have horribly roused us when we lay
In slumber—that haply nevermore may we
Suppose that souls get loose from Acheron,
Or shades go floating in among the living,
Or aught of us is left behind at death,
When body and mind, destroyed together, each
Back to its own primordials goes away.

And thus I say that effigies of things,
And tenuous shapes from off the things are sent,
From off the utmost outside of the things,
Which are like films or may be named a rind,
Because the image bears like look and form
With whatso body has shed it fluttering forth—
A fact you may, however dull your wits,
Well learn from this: mainly, because we see
Even amongst visible objects many be
That send forth bodies, loosely some diffused—
Like smoke from oaken logs and heat from fires—
And some more interwoven and condensed—
As when the locusts in the summertime
Put off their glossy tunics, or when calves
At birth drop membranes from their body's surface,
Or when, again, the slippery serpent doffs
Its vestments amongst the thorns—for oft we see
The breres augmented with their flying spoils:
Since such takes place, 'tis likewise certain too
That tenuous images from things are sent,
From off the utmost outside of the things.
For why those kinds should drop and part from things,
Rather than others tenuous and thin,
No power has man to open mouth to tell;
Especially, since on outsides of things
Are bodies many and minute which could,
In the same order which they had before,
And with the figure of their form preserved,
Be thrown abroad, and much more swiftly too,
Being less subject to impediments,
As few in number and placed along the front.
For truly many things we see discharge
Their stuff at large, not only from their cores
Deep-set within, as we have said above,
But from their surfaces at times no less—
Their very colors too. And commonly
The awnings, saffron, red and dusky blue,
Stretched overhead in mighty theatres,
Upon their poles and cross-beams fluttering,
Have such an action quite; for there they dye
And make to undulate with their every hue
The circled throng below, and all the stage,
And rich attire in the patrician seats.
And ever the more the theatre's dark walls
Around them shut, the more all things within
Laugh in the bright suffusion of strange glints,
The daylight being withdrawn. And therefore, since
The canvas hangings thus discharge their dye
From off their surface, things in general must
Likewise their tenuous effigies discharge,
Because in either case they are off-thrown
From off the surface. So there are indeed
Such certain prints and vestiges of forms
Which flit around, of subtlest texture made,
Invisible, when separate, each and one.
Again, all odor, smoke, and heat, and such
Streams out of things diffusedly, because,
Whilst coming from the deeps of body forth
And rising out, along their bending path
They're torn asunder, nor have gateways straight
Wherethrough to mass themselves and struggle abroad.
But contrariwise, when such a tenuous film
Of outside color is thrown off, there's naught
Can rend it, since 'tis placed along the front
Ready to hand. Lastly those images
Which to our eyes in mirrors do appear,
In water, or in any shining surface,
Must be, since furnished with like look of things,
Fashioned from images of things sent out.
There are, then, tenuous effigies of forms,
Like unto them, which no one can divine
When taken singly, which do yet give back,
When by continued and recurrent discharge
Expelled, a picture from the mirrors' plane.
Nor otherwise, it seems, can they be kept
So well conserved that thus be given back
Figures so like each object.

Now then, learn
How tenuous is the nature of an image.
And in the first place, since primordials be
So far beneath our senses, and much less
Even than those objects which begin to grow
Too small for eyes to note, learn now in few
How nice are the beginnings of all things—
That this, too, I may yet confirm in proof:
First, living creatures are sometimes so small
That even their third part can nowise be seen;
Judge, then, the size of any inward organ—
What of their sphered heart, their eyes, their limbs,
The skeleton?—How tiny thus they are!
And what besides of those first particles
Whence soul and mind must fashioned be?—See you not
How nice and how minute? Besides, whatever
Exhales from out its body a sharp smell—
The nauseous absinth, or the panacea,
Strong southernwood, or bitter centaury—
If never so lightly with your [fingers] twain
Perchance [you touch] a one of them

Then why not rather know that images
Flit hither and thither, many, in many modes,
Bodiless and invisible?

But lest
Haply you hold that those images
Which come from objects are the sole that flit,
Others indeed there be of own accord
Begot, self-formed in earth's aery skies,
Which, molded to innumerable shapes,
Are borne aloft, and, fluid as they are,
Cease not to change appearance and to turn
Into new outlines of all sorts of forms;
As we behold the clouds grow thick on high
And smirch the serene vision of the world,
Stroking the air with motions. For oft are seen
The giants' faces flying far along
And trailing a spread of shadow; and at times
The mighty mountains and mountain-sundered rocks
Going before and crossing on the sun,
Whereafter a monstrous beast dragging amain
And leading in the other thunderheads.
Now [hear] how easy and how swift they be
Engendered, and perpetually flow off
From things and gliding pass away....

For ever every outside streams away
From off all objects, since discharge they may;
And when this outside reaches other things,
As chiefly glass, it passes through; but where
It reaches the rough rocks or stuff of wood,
There 'tis so rent that it cannot give back
An image. But when gleaming objects dense,
As chiefly mirrors, have been set before it,
Nothing of this sort happens. For it can't
Go, as through glass, nor yet be rent—its safety,
By virtue of that smoothness, being sure.
'Tis therefore that from them the images
Stream back to us; and howso suddenly
You place, at any instant, anything
Before a mirror, there an image shows;
Proving that ever from a body's surface
Flow off thin textures and thin shapes of things.
Thus many images in little time
Are gendered; so their origin is named
Rightly a speedy. And even as the sun
Must send below, in little time, to earth
So many beams to keep all things so full
Of light incessant; thus, on grounds the same,
From things there must be borne, in many modes,
To every quarter round, upon the moment,
The many images of things; because
Unto whatever face of things we turn
The mirror, things of form and hue the same
Respond. Besides, though but a moment since
Serenest was the weather of the sky,
So fiercely sudden is it foully thick
That you might think that round about all murk
Had parted forth from Acheron and filled
The mighty vaults of sky—so grievously,
As gathers thus the storm-clouds' gruesome night,
Do faces of black horror hang on high—
Of which how small a part an image is
There's none to tell or reckon out in words.

Now come; with what swift motion they are borne,
These images, and what the speed assigned
To them across the breezes swimming on—
So that over lengths of space a little hour
Alone is wasted, toward whatever region
Each with its diverse impulse tends—I'll tell
In verses sweeter than they many are;
Even as the swan's slight note is better far
Than that dispersed clamor of the cranes
Among the southwind's aery clouds. And first,
One oft may see that objects which are light
And made of tiny bodies are the swift;
In which class is the sun's light and his heat,
Since made from small primordial elements
Which, as it were, are forward knocked along
And through the interspaces of the air
To pass delay not, urged by blows behind;
For light by light is instantly supplied
And gleam by following gleam is spurred and driven.
Thus likewise must the images have power
Through unimaginable space to speed
Within a point of time,—first, since a cause
Exceeding small there is, which at their back
Far forward drives them and propels, where, too,
They're carried with such winged lightness on;
And, secondly, since furnished, when sent off,
With texture of such rareness that they can
Through objects whatsoever penetrate
And ooze, as 'twere, through intervening air.
Besides, if those fine particles of things
Which from so deep within are sent abroad,
As light and heat of sun, are seen to glide
And spread themselves through all the space of heaven
Upon one instant of the day, and fly
Over sea and lands and flood the heaven, what then
Of those which on the outside stand prepared,
When they're hurled off with not a thing to check
Their going out? Do you not see indeed
How swifter and how farther must they go
And speed through manifold the length of space
In time the same that from the sun the rays
Overspread the heaven? This also seems to be
Example chief and true with what swift speed
The images of things are borne about:
That soon as ever under open skies
Is spread the shining water, all at once,
If stars be out in heaven, upgleam from earth,
Serene and radiant in the water there,
The constellations of the universe—
Now see you not in what a point of time
An image from the shores of aether falls
Unto the shores of earth? Wherefore, again,
And yet again, 'tis needful to confess
With wondrous...

THE SENSES AND MENTAL PICTURES

Bodies that strike the eyes, awaking sight.
From certain things flow odors evermore,
As cold from rivers, heat from sun, and spray
From waves of ocean, eater-out of walls
Around the coasts. Nor ever cease to flit
The varied voices, sounds athrough the air.
Then too there comes into the mouth at times
The wet of a salt taste, when by the sea
We roam about; and so, whenever we watch
The wormword being mixed, its bitter stings.
To such degree from all things is each thing
Borne streamingly along, and sent about
To every region round; and nature grants
Nor rest nor respite of the onward flow,
Since 'tis incessantly we feeling have,
And all the time are suffered to descry
And smell all things at hand, and hear them sound.
Besides, since shape examined by our hands
Within the dark is known to be the same
As that by eyes perceived within the light
And lustrous day, both touch and sight must be
By one like cause aroused. So, if we test
A square and get its stimulus on us
Within the dark, within the light what square
Can fall upon our sight, except a square
That images the things? Wherefore it seems
The source of seeing is in images,
Nor without these can anything be viewed.

Now these same films I name are borne about
And tossed and scattered into regions all.
But since we do perceive alone through eyes,
It follows hence that whitherso we turn
Our sight, all things do strike against it there
With form and hue. And just how far from us
Each thing may be away, the image yields
To us the power to see and chance to tell:
For when 'tis sent, at once it shoves ahead
And drives along the air that's in the space
Betwixt it and our eyes. And thus this air
All glides athrough our eyeballs, and, as 'twere,
Brushes athrough our pupils and thuswise
Passes across. Therefore it comes we see
How far from us each thing may be away,
And the more air there be that's driven before,
And too the longer be the brushing breeze
Against our eyes, the farther off removed
Each thing is seen to be: forsooth, this work
With mightily swift order all goes on,
So that upon one instant we may see
What kind the object and how far away.

Nor over-marvellous must this be deemed
In these affairs that, though the films which strike
Upon the eyes cannot be singly seen,
The things themselves may be perceived. For thus
When the wind beats upon us stroke by stroke
And when the sharp cold streams, 'tis not our wont
To feel each private particle of wind
Or of that cold, but rather all at once;
And so we see how blows affect our body,
As if one thing were beating on the same
And giving us the feel of its own body
Outside of us. Again, whenever we thump
With finger-tip upon a stone, we touch
But the rock's surface and the outer hue,
Nor feel that hue by contact—rather feel
The very hardness deep within the rock.

Now come, and why beyond a looking-glass
An image may be seen, perceive. For seen
It soothly is, removed far within.
'Tis the same sort as objects peered upon
Outside in their true shape, whenever a door
Yields through itself an open peering-place,
And lets us see so many things outside
Beyond the house. Also that sight is made
By a twofold twin air: for first is seen
The air inside the door-posts; next the doors,
The twain to left and right; and afterwards
A light beyond comes brushing through our eyes,
Then other air, then objects peered upon
Outside in their true shape. And thus, when first
The image of the glass projects itself,
As to our gaze it comes, it shoves ahead
And drives along the air that's in the space
Betwixt it and our eyes, and brings to pass
That we perceive the air ere yet the glass.
But when we've also seen the glass itself,
Forthwith that image which from us is borne
Reaches the glass, and there thrown back again
Comes back unto our eyes, and driving rolls
Ahead of itself another air, that then
'Tis this we see before itself, and thus
It looks so far removed behind the glass.
Wherefore again, again, there's naught for wonder

In those which render from the mirror's plane
A vision back, since each thing comes to pass
By means of the two airs. Now, in the glass
The right part of our members is observed
Upon the left, because, when comes the image
Hitting against the level of the glass,
'Tis not returned unshifted; but forced off
Backwards in line direct and not oblique,—
Exactly as whoso his plaster-mask
Should dash, before 'twere dry, on post or beam,
And it should straightway keep, at clinging there,
Its shape, reversed, facing him who threw,
And so remold the features it gives back:
It comes that now the right eye is the left,
The left the right. An image too may be
From mirror into mirror handed on,
Until of idol-films even five or six
Have thus been gendered. For whatever things
Shall hide back yonder in the house, the same,
However far removed in twisting ways,
May still be all brought forth through bending paths
And by these several mirrors seen to be
Within the house, since nature so compels
All things to be borne backward and spring off
At equal angles from all other things.
To such degree the image gleams across
From mirror unto mirror; where 'twas left
It comes to be the right, and then again
Returns and changes round unto the left.
Again, those little sides of mirrors curved
Proportionate to the bulge of our own flank
Send back to us their idols with the right
Upon the right; and this is so because
Either the image is passed on along
From mirror unto mirror, and thereafter,
When twice dashed off, flies back unto ourselves;
Or else the image wheels itself around,
When once unto the mirror it has come,
Since the curved surface teaches it to turn
To usward. Further, you might well believe
That these film-idols step along with us
And set their feet in unison with ours
And imitate our carriage, since from that
Part of a mirror whence you have withdrawn
Straightway no images can be returned.

Further, our eye-balls tend to flee the bright
And shun to gaze thereon; the sun even blinds,
If you go on to strain them unto him,
Because his strength is mighty, and the films
Heavily downward from on high are borne
Through the pure aether and the viewless winds,
And strike the eyes, disordering their joints.
So piecing luster often burns the eyes,
Because it holds many seeds of fire
Which, working into eyes, engender pain.
Again, whatever jaundiced people view
Becomes wan-yellow, since from out their bodies
Flow many seeds wan-yellow forth to meet
The films of things, and many too are mixed
Within their eye, which by contagion paint
All things with sallowness. Again, we view
From dark recesses things that stand in light,
Because, when first has entered and possessed
The open eyes this nearer darkling air,
Swiftly the shining air and luminous
Follows in, which purges then the eyes
And scatters asunder of that other air
The sable shadows, for in large degrees
This air is nimbler, nicer, and more strong.
And soon as ever it has filled and opened with light
The pathways of the eyeballs, which before
Black air had blocked, there follow straightaway
Those films of things out-standing in the light,
Provoking vision—what we cannot do
From out the light with objects in the dark,
Because that denser darkling air behind
Follows in, and fills each aperture
And thus blockades the pathways of the eyes
That there no images of any things
Can be thrown in and agitate the eyes.

And when from far away we do behold
The squared towers of a city, oft
Rounded they seem,—on this account because
Each distant angle is perceived obtuse,
Or rather it is not perceived at all;
And perishes its blow nor to our gaze
Arrives its stroke, since through such length of air
Are borne along the idols that the air
Makes blunt the idol of the angle's point
By numerous collidings. When thuswise
The angles of the tower each and all
Have quite escaped the sense, the stones appear
As rubbed and rounded on a turner's wheel—
Yet not like objects near and truly round,
But with a semblance to them, shadowily.
Likewise, our shadow in the sun appears
To move along and follow our own steps
And imitate our carriage—if you think
Air that is thus bereft of light can walk,
Following the gait and motion of mankind.
For what we use to name a shadow, sure
Is naught but air deprived of light. No marvel:
Because the earth from spot to spot is reft
Progressively of light of sun, whenever
In moving round we get within its way,
While any spot of earth by us abandoned
Is filled with light again, on this account
It comes to pass that what was body's shadow
Seems still the same to follow after us
In one straight course. Since, evermore pour in
New lights of rays, and perish then the old,
Just like the wool that's drawn into the flame.
Therefore the earth is easily spoiled of light
And easily refilled and from herself
Washes the black shadows quite away.

And yet in this we don't at all concede
That eyes be cheated. For their task it is
To note in whatsoever place be light,
In what be shadow: whether or no the gleams
Be still the same, and whether the shadow which
Just now was here is that one passing thither,
Or whether the facts be what we said above,
'Tis after all the reasoning of mind
That must decide; nor can our eyeballs know
The nature of reality. And so
Attach you not this fault of mind to eyes,
Nor lightly think our senses everywhere
Are tottering. The ship in which we sail
Is borne along, although it seems to stand;
The ship that bides in roadstead is supposed
There to be passing by. And hills and fields
Seem fleeing fast astern, past which we urge
The ship and fly under the bellying sails.
The stars, each one, do seem to pause, affixed
To the aethereal caverns, though they all
Forever are in motion, rising out
And thence revisiting their far descents
When they have measured with their bodies bright
The span of heaven. And likewise sun and moon
Seem biding in a roadstead,—objects which,
As plain fact proves, are really borne along.
Between two mountains far away aloft
From midst the whirl of waters open lies
A gaping exit for the fleet, and yet
They seem conjoined in a single isle.
When boys themselves have stopped their spinning round,
The halls still seem to whirl and posts to reel,
Until they now must almost think the roofs
Threaten to ruin down upon their heads.
And now, when nature begins to lift on high
The sun's red splendor and the tremulous fires,
And raise him over the mountain-tops, those mountains—
Over which he seems then to you to be,
His glowing self hard by atingeing them
With his own fire—are yet away from us
Scarcely two thousand arrow-shots, indeed
Oft scarce five hundred courses of a dart;
Although between those mountains and the sun
Lie the huge plains of ocean spread beneath
The vast shores of aether, and intervene
A thousand lands, possessed by many a folk
And generations of wild beasts. Again,
A pool of water of but a finger's depth,
Which lies between the stones along the pave,
Offers a vision downward into earth
As far, as from the earth overspread on high
The gulfs of heaven; that thus you seem to view
Clouds down below and heavenly bodies plunged
Wondrously in heaven under earth.
Then too, when in the middle of the stream
Sticks fast our dashing horse, and down we gaze
Into the river's rapid waves, some force
Seems then to bear the body of the horse,
Though standing still, reversely from his course,
And swiftly push up-stream. And wheresoever
We cast our eyes across, all objects seem
Thus to be onward borne and flow along
In the same way as we. A portico,
Albeit it stands well propped from end to end
On equal columns, parallel and big,
Contracts by stages in a narrow cone,
When from one end the long, long whole is seen,—
Until, conjoining ceiling with the floor,
And the whole right side with the left, it draws
Together to a cone's nigh-viewless point.
To sailors on the main the sun he seems
From out the waves to rise, and in the waves
To set and bury his light—because indeed
They gaze on naught but water and the sky.
Again, to gazers ignorant of the sea,
Vessels in port seem, as with broken poops,
To lean upon the water, quite agog;
For any portion of the oars that's raised
Above the briny spray is straight, and straight
The rudders from above. But other parts,
Those sunk, immersed below the water-line,
Seem broken all and bended and inclined
Sloping to upwards, and turned back to float
Almost atop the water. And when the winds
Carry the scattered drifts along the sky
In the night-time, then seem to glide along
The radiant constellations against the clouds
And there on high to take far other course
From that whereon in truth they're borne. And then,
If haply our hand be set beneath one eye
And press below thereon, then to our gaze
Each object which we gaze on seems to be,
By some sensation twain—then twain the lights
Of lampions burgeoning in flowers of flame,
And twain the furniture in all the house,
Two-fold the visages of fellow-men,
And twain their bodies. And again, when sleep
Has bound our members down in slumber soft
And all the body lies in deep repose,
Yet then we seem to self to be awake
And move our members; and in night's blind gloom
We think to mark the daylight and the sun;
And, shut within a room, yet still we seem
To change our skies, our oceans, rivers, hills,
To cross the plains afoot, and hear new sounds,
Though still the austere silence of the night
Abides around us, and to speak replies,
Though voiceless. Other cases of the sort
Wondrously many do we see, which all
Seek, so to say, to injure faith in sense—
In vain, because the largest part of these
Deceives through mere opinions of the mind,
Which we do add ourselves, feigning to see
What by the senses are not seen at all.
For naught is harder than to separate
Plain facts from dubious, which the mind forthwith
Adds by itself.

Again, if one suppose
That naught is known, he knows not whether this
Itself is able to be known, since he
Confesses naught to know. Therefore with him
I waive discussion—who has set his head
Even where his feet should be. But let me grant
That this he knows,—I question: whence he knows
What 'tis to know and not-to-know in turn,
And what created concept of the truth,
And what device has proved the dubious
To differ from the certain?—since in things
He's heretofore seen naught of true. You'll find
That from the senses first has been create
Concept of truth, nor can the senses be
Rebutted. For criterion must be found
Worthy of greater trust, which shall defeat
Through own authority the false by true;
What, then, than these our senses must there be
Worthy a greater trust? Shall reason, sprung
From some false sense, prevail to contradict
Those senses, sprung as reason wholly is
From out the senses?—For lest these be true,
All reason also then is falsified.
Or shall the ears have power to blame the eyes,
Or yet the touch the ears? Again, shall taste
Accuse this touch or shall the nose confute
Or eyes defeat it? Methinks not so it is:
For unto each has been divided off
Its function quite apart, its power to each;
And thus we're still constrained to perceive
The soft, the cold, the hot apart, apart
All diverse hues and whatso things there be
Conjoined with hues. Likewise the tasting tongue
Has its own power apart, and smells apart
And sounds apart are known. And thus it is
That no one sense can ever convict another.
Nor shall one sense have power to blame itself,
Because it always must be deemed the same,
Worthy of equal trust. And therefore what
At any time unto these senses showed,
The same is true. And if the reason be
Unable to unravel us the cause
Why objects, which at hand were square, afar
Seemed rounded, yet it more avails us,
Lacking the reason, to pretend a cause
For each configuration, than to let
From out our hands escape the obvious things
And injure primal faith in sense, and wreck
All those foundations upon which do rest
Our life and safety. For not only reason
Would topple down; but even our very life
Would straightaway collapse, unless we dared
To trust our senses and to keep away
From headlong heights and places to be shunned
Of a like peril, and to seek with speed
Their opposites! Again, as in a building,
If the first plumb-line be askew, and if
The square deceiving swerve from lines exact,
And if the level waver but the least
In any part, the whole construction then
Must turn out faulty—shelving and askew,
Leaning to back and front, incongruous,
That now some portions seem about to fall,
And falls the whole ere long—betrayed indeed
By first deceiving estimates: so too
Your calculations in affairs of life
Must be askew and false, if sprung for you
From senses false. So all that troop of words
Marshalled against the senses is quite vain.

And now remains to demonstrate with ease
How other senses each their things perceive.

Firstly, a sound and every voice is heard,
When, getting into ears, they strike the sense
With their own body. For confess we must
Even voice and sound to be corporeal,
Because they're able on the sense to strike.
Besides voice often scrapes against the throat,
And screams in going out do make more rough
The wind-pipe—naturally enough, methinks,
When, through the narrow exit rising up
In larger throng, these primal germs of voice
Have thus begun to issue forth. In sooth,
Also the door of the mouth is scraped against
[By air blown outward] from distended [cheeks].

And thus no doubt there is, that voice and words
Consist of elements corporeal,
With power to pain. Nor are you unaware
Likewise how much of body's taken away,
How much from very sinews and powers of men
May be withdrawn by steady talk, prolonged
Even from the rising splendor of the morn
To shadows of black evening,—above all
If it be outpoured with most exceeding shouts.
Therefore the voice must be corporeal,
Since the long talker loses from his frame
A part.

Moreover, roughness in the sound
Comes from the roughness in the primal germs,
As a smooth sound from smooth ones is create;
Nor have these elements a form the same
When the trump rumbles with a hollow roar,
As when barbaric Berecynthian pipe
Buzzes with raucous boomings, or when swans
By night from icy shores of Helicon
With wailing voices raise their liquid dirge.

Thus, when from deep within our frame we force
These voices, and at mouth expel them forth,
The mobile tongue, artificer of words,
Makes them articulate, and too the lips
By their formations share in shaping them.
Hence when the space is short from starting-point
To where that voice arrives, the very words
Must too be plainly heard, distinctly marked.
For then the voice conserves its own formation,
Conserves its shape. But if the space between
Be longer than is fit, the words must be
Through the much air confounded, and the voice
Disordered in its flight across the winds—
And so it happens, that you can sound perceive,
Yet not determine what the words may mean;
To such degree confounded and encumbered
The voice approaches us. Again, one word,
Sent from the crier's mouth, may rouse all ears
Among the populace. And thus one voice
Scatters asunder into many voices,
Since it divides itself for separate ears,
Imprinting form of word and a clear tone.
But whatso part of voices fails to hit
The ears themselves perishes, borne beyond,
Idly diffused among the winds. A part,
Beating on solid porticoes, tossed back
Returns a sound; and sometimes mocks the ear
With a mere phantom of a word. When this
You well have noted, you can render count
Unto yourself and others why it is
Along the lonely places that the rocks
Give back like shapes of words in order like,
When search we after comrades wandering
Among the shady mountains, and aloud
Call unto them, the scattered. I have seen
Spots that gave back even voices six or seven
For one thrown forth—for so the very hills,
Dashing them back against the hills, kept on
With their reverberations. And these spots
The neighboring country-side does feign to be
Haunts of the goat-foot satyrs and the nymphs;
And tells you there be fauns, by whose night noise
And antic revels yonder they declare
The voiceless silences are broken oft,
And tones of strings are made and wailings sweet
Which the pipe, beat by players' finger-tips,
Pours out; and far and wide the farmer-race
Begins to hear, when, shaking the garmentings
Of pine upon his half-beast head, god-Pan
With puckered lip oft runneth over and over
The open reeds,—lest flute should cease to pour
The woodland music! Other prodigies
And wonders of this ilk they love to tell,
Lest they be thought to dwell in lonely spots
And even by gods deserted. This is why
They boast of marvels in their story-tellings;
Or by some other reason are led on—
Greedy, as all mankind has ever been,
To prattle fables into ears.

Again,
One need not wonder how it comes about
That through those places (through which eyes cannot
View objects manifest) sounds yet may pass
And assail the ears. For often we observe
People conversing, though the doors be closed;
No marvel either, since all voice unharmed
Can wind through bended apertures of things,
While idol-films decline to—for they're rent,
Unless along straight apertures they swim,
Like those in glass, through which all images
Do fly across. And yet this voice itself,
In passing through shut chambers of a house,
Is dulled, and in a jumble enters ears,
And sound we seem to hear far more than words.
Moreover, a voice is into all directions
Divided up, since off from one another
New voices are engendered, when one voice
Has once leapt forth, outstarting into many—
As oft a spark of fire is wont to sprinkle
Itself into its several fires. And so,
Voices do fill those places hid behind,
Which all are in a hubbub round about,
Astir with sound. But idol-films do tend,
As once sent forth, in straight directions all;
Wherefore one can inside a wall see naught,
Yet catch the voices from beyond the same.

Nor tongue and palate, whereby we flavor feel,
Present more problems for more work of thought.
Firstly, we feel a flavor in the mouth,
When forth we squeeze it, in chewing up our food,—
As any one perchance begins to squeeze
With hand and dry a sponge with water soaked.
Next, all which forth we squeeze is spread about
Along the pores and intertwined paths
Of the loose-textured tongue. And so, when smooth
The bodies of the oozy flavor, then
Delightfully they touch, delightfully
They treat all spots, around the wet and trickling
Enclosures of the tongue. And contrariwise,
They sting and pain the sense with their assault,
According as with roughness they're supplied.
Next, only up to palate is the pleasure
Coming from flavor; for in truth when down
It has plunged along the throat, no pleasure is,
Whilst into all the frame it spreads around;
Nor aught it matters with what food is fed
The body, if only what you take you can
Distribute well digested to the frame
And keep the stomach in a moist career.

Now, how it is we see some food for some,
Others for others....

I will unfold, or wherefore what to some
Is foul and bitter, yet the same to others
Can seem delectable to eat,—why here
So great the distance and the difference is
That what is food to one to some becomes
Fierce poison, as a certain snake there is
Which, touched by spittle of a man, will waste
And end itself by gnawing up its coil.
Again, fierce poison is the hellebore
To us, but puts the fat on goats and quails.
That you may know by what devices this
Is brought about, in chief you must recall
What we have said before, that seeds are kept
Commixed in things in diverse modes. Again,
As all the breathing creatures which take food
Are outwardly unlike, and outer cut
And contour of their members bounds them round,
Each differing kind by kind, they thus consist
Of seeds of varying shape. And furthermore,
Since seeds do differ, diverse too must be
The interstices and paths (which we do call
The apertures) in all the members, even
In mouth and palate too. Thus some must be
More small or yet more large, three-cornered some
And others squared, and many others round,
And certain of them many-angled too
In many modes. For, as the combination
And motion of their divers shapes demand,
The shapes of apertures must be diverse
And paths must vary according to their walls
That bound them. Hence when what is sweet to some,
Becomes to others bitter, for him to whom
'Tis sweet, the smoothest particles must needs
Have entered caressingly the palate's pores.
And, contrariwise, with those to whom that sweet
Is sour within the mouth, beyond a doubt
The rough and barbed particles have got
Into the narrows of the apertures.
Now easy it is from these affairs to know
Whatever...

Indeed, where one from over-abundant bile
Is stricken with fever, or in other wise
Feels the roused violence of some malady,
There the whole frame is now upset, and there
All the positions of the seeds are changed,—
So that the bodies which before were fit
To cause the savor, now are fit no more,
And now more apt are others which be able
To get within the pores and gender sour.
Both sorts, in sooth, are intermixed in honey—
What oft we've proved above to you before.
Now come, and I will indicate what wise
Impact of odor on the nostrils touches.
And first, 'tis needful there be many things
From whence the streaming flow of varied odors
May roll along, and we're constrained to think
They stream and dart and sprinkle themselves about
Impartially. But for some breathing creatures
One odor is more apt, to others another—
Because of differing forms of seeds and pores.
Thus on and on along the zephyrs bees
Are led by odor of honey, vultures too
By carcasses. Again, the forward power
Of scent in dogs does lead the hunter on
Whithersoever the splay-foot of wild beast
Has hastened its career; and the white goose,
The savior of the Roman citadel,
Fore-scents afar the odor of mankind.
Thus, diversely to diverse ones is given
Peculiar smell that leads each along
To his own food or makes him start aback
From loathsome poison, and in this wise are
The generations of the wild preserved.

Yet is this pungence not alone in odors
Or in the class of flavors; but, likewise,
The look of things and hues agree not all
So well with senses unto all, but that
Some unto some will be, to gaze upon,
More keen and painful. Lo, the raving lions,
They dare not face and gaze upon the cock
Who's wont with wings to flap away the night
From off the stage, and call the beaming morn
With clarion voice—and lions straightway thus
Bethink themselves of flight, because, you see,
Within the body of the cocks there be
Some certain seeds, which, into lions' eyes
Injected, bore into the pupils deep
And yield such piercing pain they can't hold out
Against the cocks, however fierce they be—
Whilst yet these seeds can't hurt our gaze the least,
Either because they do not penetrate,
Or since they have free exit from the eyes
As soon as penetrating, so that thus
They cannot hurt our eyes in any part
By there remaining.

To speak once more of odor;
Whatever assail the nostrils, some can travel
A longer way than others. None of them,
However, is borne so far as sound or voice—
While I omit all mention of such things
As hit the eyesight and assail the vision.
For slowly on a wandering course it comes
And perishes sooner, by degrees absorbed
Easily into all the winds of air;—
And first, because from deep inside the thing
It is discharged with labor (for the fact
That every object, when 'tis shivered, ground,
Or crumbled by the fire, will smell the stronger
Is sign that odors flow and part away
From inner regions of the things). And next,
You may see that odor is create
Of larger primal germs than voice, because
It enters not through stony walls, wherethrough
Unfailingly the voice and sound are borne;
Wherefore, besides, you will observe 'tis not
So easy to trace out in whatso place
The smelling object is. For, dallying on
Along the winds, the particles cool off,
And then the scurrying messengers of things
Arrive our senses, when no longer hot.
So dogs oft wander astray, and hunt the scent.

Now mark, and hear what objects move the mind,
And learn, in few, whence unto intellect
Do come what come. And first I tell you this:
That many images of objects rove
In many modes to every region round—
So thin that easily the one with other,
When once they meet, unites in mid-air,
Like gossamer or gold-leaf. For, indeed,
Far thinner are they in their fabric than
Those images which take a hold on eyes
And smite the vision, since through body's pores
They penetrate, and inwardly stir up
The subtle nature of mind and smite the sense.
Thus, Centaurs and the limbs of Scyllas, thus
The Cerberus-visages of dogs we see,
And images of people gone before—
Dead men whose bones earth bosomed long ago;
Because the images of every kind
Are everywhere about us borne—in part
Those which are gendered in the very air
Of own accord, in part those others which
From diverse things do part away, and those
Which are compounded, made from out their shapes.
For truly from no living Centaur is
That phantom gendered, since no breed of beast
Like him was ever; but, when images
Of horse and man by chance have come together,
They easily cohere, as aforesaid,
At once, through subtle nature and fabric thin.
In the same fashion others of this ilk
Created are. And when they're quickly borne
In their exceeding lightness, easily
(As earlier I showed) one subtle image,
Compounded, moves by its one blow the mind,
Itself so subtle and so strangely quick.

That these things come to pass as I record,
From this you easily can understand:
So far as one is unto other like,
Seeing with mind as well as with the eyes
Must come to pass in fashion not unlike.
Well, now, since I have shown that I perceive
Haply a lion through those idol-films
Such as assail my eyes, 'tis yours to know
Also the mind is in like manner moved,
And sees, nor more nor less than eyes do see
(Except that it perceives more subtle films)
The lion and aught else through idol-films.
And when the sleep has overset our frame,
The mind's intelligence is now awake,
Still for no other reason, save that these—
The self-same films as when we are awake—
Assail our minds, to such degree indeed
That we do seem to see for sure the man
Whom, void of life, now death and earth have gained
Dominion over. And nature forces this
To come to pass because the body's senses
Are resting, thwarted through the members all,
Unable now to conquer false with true;
And memory lies prone and languishes
In slumber, nor protests that he, the man
Whom the mind feigns to see alive, long since
Has been the gain of death and dissolution.

And further, 'tis no marvel idols move
And toss their arms and other members round
In rhythmic time—and often in men's sleeps
It happens an image this is seen to do;
In sooth, when perishes the former image,
And other is gendered of another pose,
That former seems to have changed its gestures.
Of course the change must be conceived as speedy;
So great the swiftness and so great the store
Of idol-things, and (in an instant brief
As mind can mark) so great, again, the store
Of separate idol-parts to bring supplies.

It happens also that there is supplied
Sometimes an image not of kind the same;
But what before was woman, now at hand
Is seen to stand there, altered into male;
Or other visage, other age succeeds;
But slumber and oblivion take care
That we shall feel no wonder at the thing.

And much in these affairs demands inquiry,
And much, illumination—if we crave
With plainness to exhibit facts. And first,
Why does the mind of one to whom the whim
To think has come behold forthwith that thing?
Or do the idols watch upon our will,
And does an image unto us occur,
Directly we desire—if heart prefer
The sea, the land, or after all the sky?
Assemblies of the citizens, parades,
Banquets, and battles, these and all does she,
Nature, create and furnish at our word?—
To defy the fact that in same place and spot
Another's mind is meditating things
All far unlike. And what, again, of this:
When we in sleep behold the idols step,
In measure, forward, moving supple limbs,
Whilst forth they put each supple arm in turn
With speedy motion, and with eyeing heads
Repeat the movement, as the foot keeps time?
Forsooth, the idols they are steeped in art,
And wander to and fro well taught indeed,—
Thus to be able in the time of night
To make such games! Or will the truth be this:
Because in one least moment that we mark—
That is, the uttering of a single sound—
There lurk yet many moments, which the reason
Discovers to exist, therefore it comes
That, in a moment how so brief you will,
The diverse idols are hard by, and ready
Each in its place diverse? So great the swiftness,
So great, again, the store of idol-things,
And so, when perishes the former image,
And other is gendered of another pose,
The former seems to have changed its gestures.
And since they be so tenuous, mind can mark
Sharply alone the ones it strains to see;
And thus the rest do perish one and all,
Save those for which the mind prepares itself.
Further, it does prepare itself indeed,
And hopes to see what follows after each—
Hence this result. For have you not observed
How eyes, essaying to perceive the fine,
Will strain in preparation, otherwise
Unable sharply to perceive at all?
Yet know you can that, even in objects plain,
If you attend not, 'tis just the same
As if 'twere all the time removed and far.
What marvel, then, that mind does lose the rest,
Save those to which it has given up itself?
So 'tis that we conjecture from small signs
Things wide and weighty, and involve ourselves
In snarls of self-deceit.

SOME VITAL FUNCTIONS

In these affairs
We crave that you will passionately flee
The one offense, and anxiously will shun
The error of presuming the clear lights
Of eyes created were that we might see;
Or thighs and knees, aprop upon the feet,
Thuswise can bended be, that we might step
With goodly strides ahead; or forearms joined
Unto the sturdy uppers, or serving hands
On either side were given, that we might do
Life's own demands. All such interpretation
Is aft-for-fore with inverse reasoning,
Since naught is born in body so that we
May use the same, but birth engenders use:
No seeing ere the lights of eyes were born,
No speaking ere the tongue created was;
But origin of tongue came long before
Discourse of words, and ears created were
Much earlier than any sound was heard;
And all the members, so meseems, were there
Before they got their use: and therefore, they
Could not be gendered for the sake of use.
But contrariwise, contending in the fight
With hand to hand, and rending of the joints,
And fouling of the limbs with gore, was there,
O long before the gleaming spears ere flew;
And nature prompted man to shun a wound,
Before the left arm by the aid of art
Opposed the shielding target. And, verily,
Yielding the weary body to repose,
Far ancienter than cushions of soft beds,
And quenching thirst is earlier than cups.
These objects, therefore, which for use and life
Have been devised, can be conceived as found
For sake of using. But apart from such
Are all which first were born and afterwards
Gave knowledge of their own utility—
Chief in which sort we note the senses, limbs:
Wherefore, again, 'tis quite beyond your power
To hold that these could thus have been create
For office of utility.

Likewise,
'Tis nothing strange that all the breathing creatures
Seek, even by nature of their frame, their food.
Yes, since I've taught you that from off the things
Stream and depart innumerable bodies
In modes innumerable too; but most
Must be the bodies streaming from the living—
Which bodies, vexed by motion evermore,
Are through the mouth exhaled innumerable,
When weary creatures pant, or through the sweat
Squeezed forth innumerable from deep within.
Thus body rarefies, so undermined
In all its nature, and pain attends its state.
And so the food is taken to underprop
The tottering joints, and by its interfusion
To re-create their powers, and there stop up
The longing, open-mouthed through limbs and veins,
For eating. And the moist no less departs
Into all regions that demand the moist;
And many heaped-up particles of hot,
Which cause such burnings in these bellies of ours,
The liquid on arriving dissipates
And quenches like a fire, that parching heat
No longer now can scorch the frame. And so,
You see how panting thirst is washed away
From off our body, how the hunger-pang
It, too, appeased.

Now, how it comes that we,
Whenever we wish, can step with strides ahead,
And how 'tis given to move our limbs about,
And what device is wont to push ahead
This the big load of our corporeal frame,
I'll say to you—do you attend what's said.
I say that first some idol-films of walking
Into our mind do fall and smite the mind,
As said before. Thereafter will arises;
For no one starts to do a thing, before
The intellect previsions what it wills;
And what it there pre-visions depends
On what that image is. When, therefore, mind
Does so bestir itself that it does will
To go and step along, it strikes at once
That energy of soul that's sown about
In all the body through the limbs and frame—
And this is easy of performance, since
The soul is close conjoined with the mind.
Next, soul in turn strikes body, and by degrees
Thus the whole mass is pushed along and moved.
Then too the body rarefies, and air,
Forsooth as ever of such nimbleness,
Comes on and penetrates aboundingly
Through opened pores, and thus is sprinkled round
Unto all smallest places in our frame.
Thus then by these twain factors, severally,
Body is borne like ship with oars and wind.
Nor yet in these affairs is aught for wonder
That particles so fine can whirl around
So great a body and turn this weight of ours;
For wind, so tenuous with its subtle body,
Yet pushes, driving on the mighty ship
Of mighty bulk; one hand directs the same,
Whatever its momentum, and one helm
Whirls it around, whither you please; and loads,
Many and huge, are moved and hoisted high
By enginery of pulley-blocks and wheels,
With but light strain.

Now, by what modes this sleep
Pours through our members waters of repose
And frees the breast from cares of mind, I'll tell
In verses sweeter than they many are;
Even as the swan's slight note is better far
Than that dispersed clamor of the cranes
Among the southwind's aery clouds. Do you
Give me sharp ears and a sagacious mind,—
That you may not deny the things to be
Whereof I'm speaking, nor depart away
With bosom scorning these the spoken truths,
Yourself at fault unable to perceive.
Sleep chiefly comes when energy of soul
Has now been scattered through the frame, and part
Expelled abroad and gone away, and part
Crammed back and settling deep within the frame—
Whereafter then our loosened members droop.
For doubt is none that by the work of soul
Exist in us this sense, and when by slumber
That sense is thwarted, we are bound to think
The soul confounded and expelled abroad—
Yet not entirely, else the frame would lie
Drenched in the everlasting cold of death.
In sooth, where no one part of soul remained
Lurking among the members, even as fire
Lurks buried under many ashes, whence
Could sense amain rekindled be in members,
As flame can rise anew from unseen fire?

By what devices this strange state and new
May be occasioned, and by what the soul
Can be confounded and the frame grow faint,
I will untangle: see to it, you, that I
Pour forth my words not unto empty winds.
In first place, body on its outer parts—
Since these are touched by neighboring aery gusts—
Must there be thumped and struck by blows of air
Repeatedly. And therefore almost all
Are covered either with hides, or else with shells,
Or with the horny callus, or with bark.
Yet this same air lashes their inner parts,
When creatures draw a breath or blow it out.
Wherefore, since body thus is flogged alike
Upon the inside and the out, and blows
Come in upon us through the little pores
Even inward to our body's primal parts
And primal elements, there comes to pass
By slow degrees, along our members then,
A kind of overthrow; for then confounded
Are those arrangements of the primal germs
Of body and of mind. It comes to pass
That next a part of soul's expelled abroad,
A part retreats in recesses hid,
A part, too, scattered all about the frame,
Cannot become united nor engage
In interchange of motion. Nature now
So hedges off approaches and the paths;
And thus the sense, its motions all deranged,
Retires down deep within; and since there's naught,
As 'twere, to prop the frame, the body weakens,
And all the members languish, and the arms
And eyelids fall, and, as you lie abed,
Even there the houghs will sag and loose their powers.
Again, sleep follows after food, because
The food produces same result as air,
Whilst being scattered round through all the veins;
And much the heaviest is that slumber which,
Full or fatigued, you take; since 'tis then
That the most bodies disarrange themselves,
Bruised by labors hard. And in same wise,
This three-fold change: a forcing of the soul
Down deeper, more a casting-forth of it,
A moving more divided in its parts
And scattered more.

And to whatever pursuit
A man most clings absorbed, or what the affairs
On which we theretofore have tarried much,
And mind has strained upon the more, we seem
In sleep not rarely to go at the same.
The lawyers seem to plead and cite decrees,
Commanders they to fight and go at frays,
Sailors to live in combat with the winds,
And we ourselves indeed to make this book,
And still to seek the nature of the world
And set it down, when once discovered, here
In these my country's leaves. Thus all pursuits,
All arts in general seem in sleeps to mock
And master the minds of men. And whosoever
Day after day for long to games have given
Attention undivided, still they keep
(As oft we note), even when they've ceased to grasp
Those games with their own senses, open paths
Within the mind wherethrough the idol-films
Of just those games can come. And thus it is
For many a day thereafter those appear
Floating before the eyes, that even awake
They think they view the dancers moving round
Their supple limbs, and catch with both the ears
The liquid song of harp and speaking chords,
And view the same assembly on the seats,
And manifold bright glories of the stage—
So great the influence of pursuit and zest,
And of the affairs wherein it has been the wont
Of men to be engaged—nor only men,
But soothly all the animals. Behold,
You'll see the sturdy horses, though outstretched,
Yet sweating in their sleep, and panting ever,
And straining utmost strength, as if for prize,
As if, with barriers opened now...
And hounds of huntsmen oft in soft repose
Yet toss asudden all their legs about,
And growl and bark, and with their nostrils sniff
The winds again, again, as though indeed
They'd caught the scented foot-prints of wild beasts,
And, even when wakened, often they pursue
The phantom images of stags, as though
They did perceive them fleeing on before,
Until the illusion's shaken off and dogs
Come to themselves again. And fawning breed
Of house-bred whelps do feel the sudden urge
To shake their bodies and start from off the ground,
As if beholding stranger-visages.
And ever the fiercer be the stock, the more
In sleep the same is ever bound to rage.
But flee the diverse tribes of birds and vex
With sudden wings by night the groves of gods,
When in their gentle slumbers they have dreamed
Of hawks in chase, aswooping on for fight.
Again, the minds of mortals which perform
With mighty motions mighty enterprises,
Often in sleep will do and dare the same
In manner like. Kings take the towns by storm,
Succumb to capture, battle on the field,
Raise a wild cry as if their throats were cut
Even then and there. And many wrestle on
And groan with pains, and fill all regions round
With mighty cries and wild, as if then gnawed
By fangs of panther or of lion fierce.
Many amid their slumbers talk about
Their mighty enterprises, and have often
Enough become the proof of their own crimes.
Many meet death; many, as if headlong
From lofty mountains tumbling down to earth
With all their frame, are frenzied in their fright;
And after sleep, as if still mad in mind,
They scarce come to, confounded as they are
By ferment of their frame. The thirsty man,
Likewise, he sits beside delightful spring
Or river and gulps down with gaping throat
Nigh the whole stream. And oft the innocent young,
By sleep overmastered, think they lift their dress
By pail or public chamber pot and then void
The water filtered down their frame entire
And drench the Babylonian coverlets,
Magnificently bright. Again, those males
Into the surging channels of whose years
Now first has passed the seed (engendered
Within their members by the ripened days)
Are in their sleep confronted from without
By idol-images of some fair form—
Tidings of glorious face and lovely bloom,
Which stir and goad the regions turgid now
With seed abundant; so that, as it were
With all the matter acted duly out,
They pour the billows of a potent stream
And stain their garment.

And as said before,
That seed is roused in us when once ripe age
Has made our body strong...
As diverse causes give to diverse things
Impulse and irritation, so one force
In human kind rouses the human seed
To spurt from man. As soon as ever it issues,
Forced from its first abodes, it passes down
In the whole body through the limbs and frame,
Meeting in certain regions of our sinews,
And stirs amain the genitals of man.
The goaded regions swell with seed, and then
Comes the delight to dart the same at what
The mad desire so yearns, and body seeks
That object, whence the mind by love is pierced.
For well-nigh each man falls toward his wound,
And our blood spurts even toward the spot from whence
The stroke wherewith we are struck, and if indeed
The foe be close, the red jet reaches him.
Thus, one who gets a stroke from Venus' shafts—
Whether a boy with limbs effeminate
Assault him, or a woman darting love
From all her body—that one strains to get
Even to the thing whereby he's hit, and longs
To join with it and cast into its frame
The fluid drawn even from within its own.
For the mute craving doth presage delight.

THE PASSION OF LOVE

This craving 'tis that's Venus unto us:
From this, engender all the lures of love,
From this, O first has into human hearts
Trickled that drop of joyance which ere long
Is by chill care succeeded. Since, indeed,
Though she you love now be far away,
Yet idol-images of her are near
And the sweet name is floating in your ear.
But it behooves to flee those images;
And scare afar whatever feeds your love;
And turn elsewhere your mind; and vent the sperm,
Within you gathered, into sundry bodies,
Nor, with your thoughts still busied with one love,
Keep it for one delight, and so store up
Care for yourself and pain inevitable.
For, lo, the ulcer just by nourishing
Grows to more life with deep inveteracy,
And day by day the fury swells aflame,
And the woe waxes heavier day by day—
Unless you do destroy even by new blows
The former wounds of love, and cure them
While yet they're fresh, by wandering freely round
After the freely-wandering Venus, or
Can lead elsewhere the tumults of your mind.

Nor does that man who keeps away from love
Yet lack the fruits of Venus; rather takes
Those pleasures which are free of penalties.
For the delights of Venus, verily,
Are more unmixed for mortals sane-of-soul
Than for those sick-at-heart with love-pining.
Yea, in the very moment of possessing,
Surges the heat of lovers to and fro,
Restive, uncertain; and they cannot fix
On what to first enjoy with eyes and hands.
The parts they sought for, those they squeeze so tight,
And pain the creature's body, close their teeth
Often against her lips, and smite with kiss
Mouth into mouth,—because this same delight
Is not unmixed; and underneath are stings
Which goad a man to hurt the very thing,
Whatever it be, from whence arise for him
Those germs of madness. But with gentle touch
Venus subdues the pangs in midst of love,
And the admixture of a fondling joy
Does curb the bites of passion. For they hope
That by the very body whence they caught
The heats of love their flames can be put out.
But nature protests 'tis all quite otherwise;
For this same love it is the one sole thing
Of which, the more we have, the fiercer burns
The breast with fell desire. For food and drink
Are taken within our members; and, since they
Can stop up certain parts, thus, easily
Desire of water is glutted and of bread.
But, lo, from human face and lovely bloom
Naught penetrates our frame to be enjoyed
Save flimsy idol-images and vain—
A sorry hope which oft the winds disperse.
As when the thirsty man in slumber seeks
To drink, and water never is granted him
Wherewith to quench the heat within his members,
But after idols of the liquids strives
And toils in vain, and thirsts even whilst he gulps
In middle of the torrent, thus in love
Venus deludes with idol-images
The lovers. Nor they cannot sate their lust
By merely gazing on the bodies, nor
They cannot with their palms and fingers rub
Aught from each tender limb, the while they stray
Uncertain over all the body. Then,
At last, with members intertwined, when they
Enjoy the flower of their age, when now
Their bodies have sweet presage of keen joys,
And Venus is about to sow the fields
Of woman, greedily their frames they lock,
And mingle the slaver of their mouths, and breathe
Into each other, pressing teeth on mouths—
Yet to no purpose, since they're powerless
To rub off aught, or penetrate and pass
With body entire into body—for oft
They seem to strive and struggle thus to do;
So eagerly they cling in Venus' bonds,
Whilst melt away their members, overcome
By violence of delight. But when at last
Lust, gathered in the sinews, has spent itself,
There come a brief pause in the raging heat—
But then a madness just the same returns
And that old fury visits them again,
When once again they seek and crave to reach
They know not what, all powerless to find
The artifice to subjugate the bane.
In such uncertain state they waste away
With unseen wound.

To which be added too,
They squander powers and with the travail wane;
Be added too, they spend their futile years
Under another's beck and call; their duties
Neglected languish and their honest name
Reels sick, sick; and meantime their estates
Are lost in Babylonian tapestries;
And unguents and dainty Sicyonian shoes
Laugh on her feet; and (as you may be sure)
Big emeralds of green light are set in gold;
And rich sea-purple dress by constant wear
Grows shabby and all soaked with Venus' sweat;
And the well-earned ancestral property
Becomes head-bands, coifs, and many a time
The cloaks, or garments Alidensian
Or of the Cean isle. And banquets, set
With rarest cloth and viands, are prepared—
And games of chance, and many a drinking cup,
And unguents, crowns and garlands. All in vain,
Since from amid the well-spring of delights
Bubbles some drop of bitter to torment
Among the very flowers—when haply mind
Gnaws into self, now stricken with remorse
For slothful years and ruin in baudels,
Or else because she's left him all in doubt
By launching some sly word, which still like fire
Lives wildly, cleaving to his eager heart;
Or else because he thinks she darts her eyes
Too much about and gazes at another,—
And in her face sees traces of a laugh.

These ills are found in prospering love and true;
But in crossed love and helpless there be such
As through shut eyelids you can still take in—
Uncounted ills; so that 'tis better far
To watch beforehand, in the way I've shown,
And guard against enticements. For to shun
A fall into the hunting-snares of love
Is not so hard, as to get out again,
When tangled in the very nets, and burst
The stoutly-knotted cords of Aphrodite.
Yet even when there enmeshed with tangled feet,
Still can you escape the danger—lest indeed
You stand in the way of your own good,
And overlookest first all blemishes
Of mind and body of your much preferred,
Desirable dame. For so men do,
Eyeless with passion, and assign to them
Graces not theirs in fact. And thus we see
Creatures in many a wise crooked and ugly
The prosperous sweethearts in a high esteem;
And lovers gird each other and advise
To placate Venus, since their friends are smit
With a base passion—miserable dupes
Who seldom mark their own worst bane of all.
The black-skinned girl is "tawny like the honey";
The filthy and the fetid's "negligee";
The cat-eyed she's "a little Pallas," she;
The sinewy and wizened's "a gazelle";
The pudgy and the pigmy is "piquant,
One of the Graces sure"; the big and bulky
O she's "an Admiration, imposante";
The stuttering and tongue-tied "sweetly lisps";
The mute girl's "modest"; and the garrulous,
The spiteful spit-fire, is "a sparkling wit";
And she who scarcely lives for scrawniness
Becomes "a slender darling"; "delicate"
Is she who's nearly dead of coughing-fit;
The pursy female with protuberant breasts
She is "like Ceres when the goddess gave
Young Bacchus suck"; the pug-nosed lady-love
"A Satyress, a feminine Silenus";
The blubber-lipped is "all one luscious kiss"—
A weary while it were to tell the whole.
But let her face possess what charm you will,
Let Venus' glory rise from all her limbs,—
Forsooth there still are others; and forsooth
We lived before without her; and forsooth
She does the same things—and we know she does—
All, as the ugly creature, and she scents,
Yes she, her wretched self with vile perfumes;
Whom even her handmaids flee and giggle at
Behind her back. But he, the lover, in tears
Because shut out, covers her threshold over
Often with flowers and garlands, and anoints
Her haughty door-posts with the marjoram,
And prints, poor fellow, kisses on the doors—
Admitted at last, if haply but one whiff
Got to him on approaching, he would seek
Decent excuses to go out forthwith;
And his lament, long pondered, then would fall
Down at his heels; and there he'd damn himself
For his fatuity, observing how
He had assigned to that same lady more—
Than it is proper to concede to mortals.
And these our Venuses are aware of this.
Wherefore the more are they at pains to hide
All the-behind-the-scenes of life from those
Whom they desire to keep in bonds of love—
In vain, since nevertheless you can by thought
Drag all the matter forth into the light
And well search out the cause of all these smiles;
And if of graceful mind she be and kind,
Do you, in your turn, overlook the same,
And thus allow for poor mortality.
Nor sighs the woman always with feigned love,
Who links her body round man's body locked
And holds him fast, making his kisses wet
With lips sucked into lips; for oft she acts
Even from desire, and, seeking mutual joys,
Incites him there to run love's race-course through.
Nor otherwise can cattle, birds, wild beasts,
And sheep and mares submit unto the males,
Except that their own nature is in heat,
And burns abounding and with gladness takes
Once more the Venus of the mounting males.
And see you not how those whom mutual pleasure
Has bound are tortured in their common bonds?
How often in the cross-roads dogs that pant
To get apart strain eagerly asunder
With utmost might?—When all the while they're fast
In the stout links of Venus. But they'd never
So pull, except they knew those mutual joys—
So powerful to cast them unto snares
And hold them bound. Wherefore again, again,
Even as I say, there is a joint delight.

And when perchance, in mingling seed with his,
The female has overpowered the force of male
And by a sudden fling has seized it fast,
Then are the offspring, more from mothers' seed,
More like their mothers; as, from fathers' seed,
They're like to fathers. But whom see you to be
Partakers of each shape, one equal blend
Of parents' features, these are generate
From fathers' body and from mothers' blood,
When mutual and harmonious heat has dashed
Together seeds, aroused along their frames
By Venus' goads, and neither of the twain
Masters or is mastered. Happens too
That sometimes offspring can to being come
In likeness of their grandsires, and bring back
Often the shapes of grandsires' sires, because
Their parents in their bodies oft retain
Concealed many primal germs, commixed
In many modes, which, starting with the stock,
Sire hands down to son, himself a sire;
Whence Venus by a variable chance
Engenders shapes, and diversely brings back
Ancestral features, voices too, and hair.
A female generation rises forth
From seed paternal, and from mother's body
Exist created males: since sex proceeds
No more from singleness of seed than faces
Or bodies or limbs of ours: for every birth
Is from a twofold seed; and what's created
Has, of that parent which it is more like,
More than its equal share; as you can mark,—
Whether the breed be male or female stock.

Nor do the powers divine grudge any man
The fruits of his seed-sowing, so that never
He be called "father" by sweet children his,
And end his days in sterile love forever.
What many men suppose; and gloomily
They sprinkle the altars with abundant blood,
And make the high platforms odorous with burnt gifts,
To render big by plenteous seed their wives—
And plague in vain godheads and sacred lots.
For sterile are these men by seed too thick,
Or else by far too watery and thin.
Because the thin is powerless to cleave
Fast to the proper places, straightaway
It trickles from them, and, returned again,
Retires abortively. And then since seed
More gross and solid than will suit is spent
By some men, either it flies not forth amain
With spurt prolonged enough, or else it fails
To enter suitably the proper places,
Or, having entered, the seed is weakly mixed
With seed of the woman: harmonies of Venus
Are seen to matter vastly here; and some
Impregnate some more readily, and from some
Some women conceive more readily and become
Pregnant. And many women, sterile before
In several marriage-beds, have yet thereafter
Obtained the mates from whom they could conceive
The baby-boys, and with sweet progeny
Grow rich. And even for husbands (whose own wives,
Although of fertile wombs, have borne for them
No babies in the house) are also found
Concordant natures so that they at last
Can bulwark their old age with goodly sons.
A matter of great moment 'tis in truth,
That seeds may mingle readily with seeds
Suited for procreation, and that thick
Should mix with fluid seeds, with thick the fluid.
And in this business 'tis of some import
Upon what diet life is nourished:
For some foods thicken seeds within our members,
And others thin them out and waste away.
And in what modes the fond delight itself
Is carried on—this too imports vastly.
For commonly 'tis thought that wives conceive
More readily in manner of wild-beasts,
After the custom of the four-foot breeds,
Because so postured, with the breasts beneath
And buttocks then upreared, the seeds can take
Their proper places. Nor is need the least
For wives to use the motions of blandishment;
For thus the woman hinders and resists
Her own conception, if too joyously
Herself she treats the Venus of the man
With haunches heaving, and with all her bosom
Now yielding like the billows of the sea—
Aye, from the plowshare's even course and track
She throws the furrow, and from proper places
Deflects the spurt of seed. And courtesans
Are thuswise wont to move for their own ends,
To keep from pregnancy and lying in,
And all the while to render Venus more
A pleasure for the men—the which meseems
Our wives have never need of.

Sometimes too
It happens—and through no divinity
Nor arrows of Venus—that a sorry chit
Of scanty grace will be beloved by man;
For sometimes she herself by very deeds,
By her complying ways, and tidy habits,
Will easily accustom you to pass
With her your life-time—and, moreover, lo,
Long habitude can gender human love,
Even as an object smitten over and over
By blows, however lightly, yet at last
Is overcome and wavers. See you not,
Besides, how drops of water falling down
Against the stones at last bore through the stones?